An Explanation of Riyadh Al-Saliheen

An Explanation
of
'Riyadha{-Saliheen.
fromthewordsof
theMasterofthe Messengers
Al-ImamAl-HaafidhAl-Faqeeh
.JlbeeZakariyyaliMuliyyee.Jl{-'Deen
yaliya.Jl{-Nawawee
ExplanationandCompletion
HisEminence
Sliaykli.Muhammad.ibnSaiih.
5\{-''Utliaymeen
MemberoftheBody ofSenior Scholars and TeacherintheFaculty ofSharee'ah- Qaseem
Verification- Annotation- HadeethExtraction- Index Placement
AI-Ustaadh
'Dr. '.Jlbdu{{ali ibntMuhammad' ibn.Jllimad
.Jl{-Tayyar
Supervisor- MinistryofIslamic Affairs and ReligiousEndowments
Da'wahand Guidance inMosque Affairs
Translation
.Jt6u Sulavmaan.
Sajad. ibn'.Jlbdur'Raliman
EnglishLanguage Teacher
House ofKnowledge- Jeddah
FirstEdition, 1419AH- 1998CE
Copyright1998SajadRana
All rights reserved. No part ofthis publication may be reproduced in any language,
stored in a retrieval system, or transmitted in any form or by any means. Including,
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Typesetby: SajadRana
PublishedBy: TheQur'anand SunnahSociety.
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An Explanation
of
niyacfliaf-Saliheen.
fromthewordsof
theMasterof theMessengers
'Part1
Kalamullah.Com
An explanation of Riyadh a1-Saliheen from the words of the Master ofthe Messengers
Comprising of six matters:
[1] Table of Contents
[2] Introduction
[3] Translator's Introduction
[4] Introduction - Imam AI-Nawawee
[5] Biography of Imam AI-Nawawee
[6] Biography of Shaykh Muhammad AI-'Uthaymeen
Anexplanation of Riyadha1-Saliheenfromthe wordsof the Masterof theMessengers
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TableofContents
Introduction
Translator'sIntroduction v
Introduction- ImamAI-Nawawee X111
BiographyofShaykhMuhammadibnSalihAI-'Uthaymeen XXIX
BiographyofImamAI-Nawawee XIX
Chapter1- AI-Ikhlaasand the DerivationofAI-Niyyeh. 1
Thedefinitionofal-Niyyeh 1
Thedistinctionbetweenaninnovationandaninnovator 2
Theconnectionbetweenaninnovationandagoodintention 3
Anexplanationofal-Riya'a 9
HowmightoneobtainIkhlaas1 11
HadeethNumber1- 'Indeedall actionsare byintention' 14
CategoriesofAI-Hijrah 20
Anexplanationof Takfeer: It'srulesandregulations 22
'Thehardenedheart,'byIbnal-Qayyim 34
AnexplanationofKufr.It'svarioustypes 38
HadeethNumber2- 'Anarmyshallconductamilitaryexpedition' 46
Apreceptofbelief:HadeethAahaadandMutawaatir. 50
An explanationofRiyadh al-Saliheenfromthe words of the Master of the Messengers
HadeethNumber3- 'There[shallbe] noHijrahaftertheconquest' 62
HadeethNumber4- 'Verilyin Madeenaharemen' 68
SuperiorityofthosewhoengageinJihaad 72
HadeethNumber5-'AbeeYazeedtookoutanamountofdeenars 74
HadeethNumber6- 'TheMessengerofAllahcametovisitme' 78
Apreceptofbelief:The VisionofAllah 83
Visitationofthesick 99
AbriefhistoryoftheKa'bah 105
HadeethNumber7 - 'IndeedAllahlooksnottowardsyourbodies' 119
HadeethNumber8- 'The MessengerofAllahwasquestioned' 124
HadeethNumber9- 'IftwoMuslimsmeetwiththeirswords' 131
HadeethNumber10- 'The prayerofan individualin congregation' 135
HadeethNumber11- 'IndeedAllahhaswrittenvirtuousactions' 139
HadeethNumber12- 'Threeindividualssetout[on ajourney]' 144
* *
*
Chapter2- AI-Tawbah 154
'Theabandonmentofwrongdoing,'byIbnal-Qayyim 159
Thepenitenceoftheonewhobackbites 163
Thecommandtolowerone'sgaze 169
HadeethNumber13- 'ByAllah- VerilyIappealforforgiveness' 174
Twotypesofatonement 174
Anexplanation of Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
HadeethNumber14- '0People- Seekrepentance' 175
WhydidtheProphet(:I) seekpenitence? 176
'Theeffectsofabandoningsin,'byIbnal-Qayyim 177
Adefinitionofal- Tawbah al-Nasooha 181
HadeethNumber15-'Allahis moredelighted' 183
Apreceptofbelief:The Delight ofAllah 186
HadeethNumber16- 'IndeedAllah...extendsHis Hand' 191
HadeethNumber17- 'Allahshallacceptthepenitence' 191
HadeethNumber18- 'IndeedAllah...shallacceptthepenitence' 192
Apreceptofbelief:TheHandofAllah 193
HadeethNumber19- 'Icame toSafwaanibn'Assaal' 216
Apreceptofbelief:TheDescent ofAllah 219
Theactofwipingoveral-Khuffain 225
Anexplanationofal-Hawa 229
HadeethNumber20 - 'Therewasaman...whokilledninety-nine' 223
HadeethNumber21- 'I heardKa'bbinMaalikspeaking' 239
HadeethNumber22 - 'A woman...cametothe Messenger of Allah' 252
HadeethNumber23- 'IfthesonofAadam wasin possession' 258
HadeethNumber24- 'Allah...Jaughsattwomen' 258
* * *
An explanationof Riyadhal-Saliheenfromthe wordsof the Masterof the Messengers
Introduction.
Verily all PraiseisforAllah,wepraiseHim,weseekHisassistance,andwe
appeal for His forgiveness.WeseekrefugeinAllahfromtheevilofoursouls,
and from theevilofouractions.WhosoeverAllahguides,thereisnonetolead
himastray,andwhosoeverAllahleadsastray,thereisnonetoguidehim.
I bear witness that there isnodeityworthyofbeingworshipped exceptAllah
alone, without [any form] ofassociate. ItestifythatMuhammad isHisSlave
and Messenger, Seal of theProphets,andMasterof theMessengers.HeisHis
proofuponHisentirecreation.
Allah the MostHighsenthimwiththeTrueReligionandthe StraightPath.He
fashionedhisVocation, I universalandabsoluteuntiltheDayofJudgement.
MaythepeaceandblessingsofAllahbeuponhimandhisfamily.
To proceed:
Verily Allah theExalted,theMostHigh,sentHisMessengerMuhammad (.:'nJ-
with the Guidance, and revealed upon him al-Qur'an. Acomplete
constitution forthiseternal Ummah, untilAllahinheritstheearthandthatwhich
isuponit.
He bestowed upon him the interpretation of al-Qur'an and something
comparabletoit,withit.
For the Sunnah oftheMessengerofAllah(r!-'J J-)iscomposedofstatement
and action, it is derived from the Book ofAllah, and is indicative of its
meaning.
The Companions ofthe Messenger ofAllah promptlyseizedthe
Noble BookandthePurifiedSunnah, safeguarding,studyingandrecording [the
twosourcesofrevelation].
Allah obligated Himself the task ofprotecting andpreservingHisHonoured
Book. He appointed for the Prophetictradition,thosewhowouldprotectand
devote their attention toit,fromthetimeoftheMessengerofAllah(r!-'J J-)
toourtimenow,anduntilAllahinheritstheearthandthatwhichisuponit.
1[TN] - The MessengershipoftheProphetMuhammad(r!-'J J-).
ii
An explanationof Riyadha1-Saliheenfromthe wordsof the Masterof the Messengers
By the providence/ of Allah,theSunnah of theMessengerof Allah(rl--J .1., J-)
has occupied the platform ofpatronage andconcernbytheScholarsinevery
age and land. Hence, they have completed the preservation, recording and
codification [of the Sunnah] [bymeansof]theworksofMusnad, theauthentic
compilations,theworksofSunan, andtheHadeeth basedlexicons.
From amongst those whohaveparticipatedinthisnobleserviceof theSunnah
and it's codification is Imam AbuZakariyyahYahyaibnSharaf Al-Nawawee
Al-Dimashqee [631-676 H]. He isreckonedtobeamongsttheexemplaryand
distinguished personalitiesoftheseventhcentury.Heauthorednumerousbooks
of great benefit in miscellaneoussubjects,ubiquitouslyaccreditedwithpraise
andeulogyfortheirimmensevalue.
Accordingly, the Scholars devoted themselvestotheirstudy,derivingbenefit,
andtransmittingfromthembyvirtueoftheirutility.
Amongst the most ubiquitousin presenceandapparentincirculation,between
the Scholars' and the general populace, is the book [entitled] Riyadh al-
Saliheen.
ThisHasOccurredforTwo Reasons:
The First: By reason ofwhat has been included inthebookfromthelofty
Prophetic directives, impelling the purification ofthe soul, andprovidinga
meansofelevatingit.
[In addition, it includes]apowerfulimpetustoadornoneselfinwhathasbeen
fashioned for the individualinmatterspertainingtoworship,therebyresulting
inanacquisitionofit'sinherentfelicityandpurifiedaffair.
The content is particularly suitable for the generalpopulaceinthesphereof
awakening a desire andprovidingasourceofintimidationtoembarkuponthe
performanceofvirtuousdeeds.
Furthermore, allthataMuslimisinneedofinmatterspertainingtohisreligion,
worldlyaffairsandtheHereafter[iscontainedwithinthebook].
It is a bookofinstruction,unparalleledincontent,pertinenttoone'sexistence
on an individual and societal platform. For it provides a complete codeof
2 [TN] _An eventascribableto divine interpositionandassistance.
3 [TN] - al-Khassa: literallyrefers tothe few,i.e.the Scholars.
iii
An explanation of Riyadhal-Saliheen fromthe wordsof the Masterof theMessengers
conduct in these two spheres of life in a manner uncomplicated and intelligible,
capable of being understood by both the Learned and the general populace.
The author compiled the book, selecting traditions from the canonical works [of
Hadeeth]. For example, al-Bukhari; Abu Dawood; al-Nisai; al-Tirmidhi; Ibn
Maja; in addition to other works. He restricted himself to cite not in his book
save [a tradition] which was classified as authentic from the Prophetic
traditions, and he certainly accomplished his objective.
He did not err except in an minority of traditions, which perhaps from his
perspective (may Allah have mercy upon him) were deemed authentic according
to what he understood.
The Second: The elevated station of erudition occupied by the compiler of
Riyadh al-Saliheen amongst his peers. For he was furnished with knowledge,
extensive [in quantity], and a potent understanding. [Thereby facilitating the
attainment] of the objective, [in relation to] the Sunnah of the Messenger of
Allah (rl-J <#..':.1 J--').
Indeed the book Riyadh al-Saliheen has been distinguished by attributes
particular to it in comparison to other books of the Sunnah. For it is in essence
an instrument for those who admonish, a provision for those admonished,
lanterns for the rightly guided, and a garden for the virtuous.
As a consequence, it has occupied a lofty station amongst the Scholars, for they
have dedicated themselves to it, elucidating, annotating, and studying the book
in their circles of knowledge.
Hence, this work (Riyadh al-Saliheen) is amongst the most ubiquitous in
presence and apparent in circulation, attaining world-wide accolade. It occupies
a revered station amongst the People of Knowledge and the general populace. It
is sufficient to note that the general leaders of the Mosques make recourse to
this book, reciting it before or after the prayer, upon those in attendance.
The author introduced an unprecedented system of chapter division and mode of
arrangement in his book. For he divided it into separate books, and the books
into chapters. He rendered [each] book into a title for a [series] of single
category traditions which have been incorporated under numerous chapters.
[Thereafter], he rendered [each] chapter into a title for a group of traditions
which point towards a particular matter in person.
. The aggregate number of books incorporated is equal to seventeen [1 7]; the
aggregate number of chapters included is equal to two hundred and sixty five
iv
AnexplanationofRiyadh al-Saliheenfromthe words of the Master ofthe Messengers
[265]; the aggregate number oftraditionscitedisequaltoonethousand,eight
hundredandninetyseven[1897].
The author adopted a practice of inaugurating the majorityofchapterswith
Verses from theBookofAllah,theMostHigh,correspondingtothesubjectof
thetraditionsquotedinthechapter.
The mode of arrangement and chapter division has been presented in a
systematic manner, superseding other works by virtue ofthis innovative
arrangement.
Verily His Eminence, my Shaykh, Al-tAllamah Muhammad ibn Salih AI-
'Uthaymeen has demonstrated great concern for this book. Forasignificant
period of time, hehasmaderecoursetoit,annotatingthebookwithbeneficial
comments and pointersofelucidation.Studentsofknowledgehavetransmitted
themfromhiminseveralareasbyvirtueoftheirimportanceandpertinence.
They have endeavoured to circulate [these pointers ofclarification], thus
enabling greater numbers to derive benefit from them, perhaps inasimilar
fashion to the manner inwhichbenefitwasobtainedfromtheoriginalbook.I
resolved to ensure it'spublication,assumingtheresponsibilityofverifyingthe
traditions quotedandmentioningtheirderivationwhentheneedcalledmetodo
so.
I ask Allah the Majestic, the Most High, thatthisbookprovidesasourceof
benefit. [Iask]thathefurnishesmyShaykhwithasubstantialreward,[and]that
He assembles us with him,[including]myparents,andwhosoeverhasaright
uponme,intheEternalGardenOfBliss.
My final invocation - allPraiseisduetoAllah,LordoftheWodds,[mayHis]
peacebeupontheMessengers.
May the peace and blessings of AllahbeuponHisSlaveandMessenger,our
Prophet Muhammad, hisfamily,andwhosoeverfollowstheminrighteousness
untiltheDayofJudgement.
Written
AbuMuhammad 'AbdullahibnMuhammadibnAhmadAl-Tayyar
Dhuha, Yawm al-Khamees 1415/6/14
al-Zulfa
v
AnexplanationofRiyadha1-SaliheenfromthewordsoftheMasteroftheMessengers
Translator'sIntroduction
Verily all PraiseisforAllah,wepraiseHim,weseekHisassistance,andwe
appeal for His forgiveness. WeseekrefugeinAllahfromtheevilofoursouls,
and from theevilofouractions. WhosoeverAllahguides,thereisnonetolead
himastray,andwhosoeverAllahleadsastray,thereisnonetoguidehim.
I bear witness that there isnodeityworthyofbeingworshipped exceptAllah
alone, without [any form of] associate. ItestifythatMuhammad isHisSlave
andMessenger.
,Jy ,} :>: A ,}
.I. / " -'\' -"-r, .- -'-If. --\ \ .1/ . 1f1 \;' A.
"'( .---.JY"' !J// !Jot' 'J"'" __ r
/
o youwho believe! FearAllahas He oughtto befeared,anddie notexcept
in astateofIslaam
[SurahA1i-'Imraan:Ayah102].
",. , '" , "".. '/ ,} /#' ,-:,}",.:.-:
r', r:-: '/.v. (..\>or. ,.' . <:1..... c \--1-' \;' A.
I) _/ .J :J ... / rJ!Jot'I,)" _ r
/ ... /
,} ".".'" ,...'"'D J"...-:,.-: ""
.I. a '(\;..ur. ",,/ '. (.. \:..j \--r.
"'( --'.r J '.J/.--'J" --?-/ !Jot''.J
/ /
o mankind!BefearfulofyourLord,Whocreatedyoufromasingle
person,andfromhimHe createdhiswife. FromthembothHecreated
manymenandwomen.FearAllahthroughWhomyoudemandyour
mutual[rights],anddo notseverthe relationsofkinship.IndeedAllahis
alwayswatchingoveryou
VI
An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers
[Surah al-Nisa'a : Ayah 1]
/' /'
A ~ \ - : . /.\;
"( / i.lJ'J
o you who believe! Keep your duty to Allah and fear Him, and speak [a
. word of] truth. He will direct you towards righteous deeds. Whosoever
obeys Allah and His Messenger has indeed attained a great achievement
[Surah al-Ahzaab : Ayah 70-71].
To proceed: Indeed the most truthful discourse is the Book of Allah, and
the most excellent [form of] guidance is the guidance of Muhammad, the
most evil of matters are those introduced without precedence, for every
newly invented matter is [deemed] an innovation, every innovation is a
misguidance, and every misguidance is in the Fire.
4
4 [TN] - This sermon is entitled the Khutbah al-Haajah, it was the method employed by the
Messenger of Allah ~ J ..p.11';"') to inaugurate his exhortations, lectures and speeches. He (11 .;...
~ J ~ would teach it to his Companions (may Allah be pleased with them) in the sum total of
their affairs. This is indicative of it's significance and lofty station.
If we ponder briefly over the contents ofthis sermon, it becomes apparent with complete clarity,
that it is the 'Knot between the Islamic system and Imaan, (Majmoo' al-Fatawa, (14/223),
Shaykh al-Islaam Ibn Taymiyyah).
For [this sermon] embraces the glorification and the commendation conferred upon the Creator
of the Universe. It comprises of the servitude of the slave and his need for his God, and [the
Diety] which is to be Worshipped. [In addition to] the servants action of appealing for His
Assistance in the sumtotal of his affairs and matters. This is proceeded by the affmnation of his
recognition of the testimony of faith concerning Allah the Exalted, the Majestic, and his
Lordship. In addition to the testimony of faith in His Messenger ~ J ..p.11.;...) concerning his
Messengership.
He ~ J .....,u.1\ ~ then sealed all matters by his declaration in relation to the importance and
exalted rank ofthe two noble Revelations, concerning which the Prophet ~ J ..p.11';"') said:
vii
An explanationof Riyadha1-Saliheenfromthe wordsof theMaster of the Messengers
o NobleReader:
Between your hands is an English renditionofShaykhMuhammadibnSalih
Al-Tlthaymeen's explanation of Al-ImamAl-Nawawee'smasterpieceRiyadh
al-Saliheen.
The text of the original Arabic exposition.i despite it's current state of
incompletion is a work voluminous in number, incorporatingsevenbooksto
date.
I have therefore resolvedtotranslate individual chapters, adheringtothemode
ofarrangementintheoriginal work.
I intend upon completion ofeach chapter, to make the work available for
publication, Insha'allah.
Hence, before you is atranslationoftheinauguralchapterentitled'Al-Ikhlaas
and the Derivation of Al-Niyyeh;'followed bythe secondchapterentitled 'Al-
Tawbah' (Repentance).
It was after considerable deliberation that I deemeditappropriate toembark
upon an English translation ofthis notinconsiderablework.Theneedforan
..... ". , .. ,-
i
. / .') -...--I;
Indeed Ihave beenconferredwith theBookand somethingcomparabletoit,with it.
Collected: Abu Dawood (4604), al-Khatteeb (al-Fiqh w al-Mutafaqih, 1/89),andIbnNasr(al-
Sunnah, 303),withanauthenticchainofnarration.
He (,..L-J :'1 ....--L-) proceededtoclarifytheevilnature ofinnovations andthedanger ofactions
introduced withoutprecedence, explaining thatbothmatterswithoutexception shallbedestined
fortheFire.
Consult: 'Jim Usool al-Bid'ah, ('AliHasan 'AbdaI-Hameedal-Halabee, p.6-7), andKhutbah
al-Haajah, (Shaykh Muhammad Naasiral-Deenal-Albaanee) foracomprehensive Takhreej of
thissermon.
5 [TN] - Notethattheoriginal Arabictextisatranscription basedupontheexplanatorylectures
delivered by Shaykh AI-'Uthaymeen. Hence, please extend the courtesy to furnish those
involved in the production ofthis work an excuseforanyformofdisjointmentorrepetition
present withinthetext.
viii
An explanation of Riyadhal-Saliheen fromthe words of the Masterof the Messengers
accompanying authoritative and authentic explanation impelled the translator to
select this work which includes the original text of the traditions and an
exposition of their meaning.
The presence of an explanation provides provision for the reader to obtain an
invaluable fortune by acquiring the understanding of both the apparent and
obscure, intrinsic and divergent nature of the Prophetic traditions.
For the Messenger of Allah was furnished with the miracle of laconic
and concise speech, the unique ability to articulate in a few words an extensive
meaning.
6
Riyadh al-Saliheen is a book which is not in need of any introduction or
identification, for it is one which has been universally accepted, celebrated and
extolled by the Islamic Ummah, from the point of compilation to our time
today. It has been recognised and accredited with appellation and eulogy, by
virtue of it's content and mode of arrangement.
It is sufficient to note the one who observed: Indeed it is an exalted book, no
individual can remain content without it.
7
Although several explanations of the original text are available, the present
exposition was deemed suitable because it has been prepared and presented for
the general Muslim populace. Hence, it facilitates the establishment of a firm
link between the Prophetic tradition and the practical life of a Muslim. This is
particularly apparent in the citation of divergent points, relevant and probative
to those conditions observed in the Muslim world today.
6 The Messenger of Allah stated:
"<' ;'" Al"'" l " J,. l" t'" ;"" J
( Jt r ; U\' "l:.;J\' ..- C ..GU\
. 'J ,.:J("', ,'J ,. yo. __ '."
". ,..;'" A"'/ ""
".-: -' ;r:,. V" ,.,,,
*' .....I( ' . ' 1,;(-J.. :.1\ 1\;:;'.L.: r.
-.,\J:::"" t.r"' -...-J' ,'J'J
,. ,.
I have been preferred to the [other] Prophets in six [matters]. I have been granted laconic
speech, I have been assisted [with the ability] to cast terror [into the hearts ofthe enemy].
The spoils of war have been made lawful for me, the [whole] earth has been purified and
made a Mosque. I have been sent to the entire creation, and I am the seal of the Prophets.
Collected: al-Muslim (812), Kitab al-Masaajid w al-Mawaadi'a a/-Sa/aah.
7 Mentioned by al-Sakhaawee in Tarjamah al-Imam al-Nawawee, p.12.
ix
AnexplanationofRiyadh al-Saliheenfromthe words oftheMaster oftheMessengers
Furthermore, Shaykh ibn 'Uthaymeen has avoided theuseofexpressionand
language, archaicandobscure,thusfacilitatingit'sunderstandingandlegibility
tothelaypersoninadditiontothelearned.
However, additional annotation wasconsidereddesirableinordertoeliminate
anyformofconfusionandambiguityencounteredintranslation.
Accordingly, pointers ofclarificationandexplanatorynoteshavebeeninserted
where deemed necessary, selectedfromsourcesacknowledgedtobeauthentic
and authoritative. These pointers havebeenplacedamongstthefootnotes and
aredistinguished bythesymbol:[TN].
Inclusion of additional material extracted from various other contemporary
explanations ofRiyadh al-Saliheen hasoccurreduponthepathofcompletion.
Particular emphasis has been placed upon the work entitled 'Bahjah al-
Naazhireen SharhRiyadhal-Saliheen.:authoredbySaleemal-Hilaalee.
Furthermore, particular consideration has been placed upon theinclusionof
explanatory notes with reference to precepts of belief ('Aqeedah). Thishas
occurred by virtue of theinseparablelinkbetweenthebeliefandactionofthe
Muslim, as evidenced by thenumerousProphetictraditionscitedwithinthese
two chapters. I have therefore concentratedupon,andselectednotesfromthe
work entitled: 'Sharh al- 'Aqeedah al-Waasiteeyah,' authored by Shaykh
Muhammad al-Salih al-'Uthaymeen.Itisanexpositionwhichhasbeenpraised
and recommended by Scholar and student alike, by reasonofit'sfluentand
uncomplicatedpresentationofwhatcanoftenbedeemedacomplexdiscipline.
Prophetic traditionshavebeenquotedinboththeArabicandEnglishlanguages,
thus enabling the work to be usedasameansofreference.Allthereferences
mentioned refer to theArabicworks,unlessithasbeenspecificallymentioned
otherwise.
In addition, it is hoped that the publication ofa work comprising of an
exposition impels the reader to assimilate knowledgeandunderstandingina
coherent, organised fashion. Furthermore, to understand the variousIslamic
sciences pertinenttothefundamentalsof theDeen, inacompleteasopposedto
ahaphazardmanner.
It mustbenotedthatthisworkoughtnottobeconstruedasatranslation, literal
inconception,ratherasaconveyanceoftheintendedtextualmeaningofShaykh
ibn'Uthaymeen'sexposition(mayAllahprotecthim).
This explanatory mode of translation has been adopted for the reasons
enumeratedbelow:
An explanation of Riyadhal-Saliheen fromthewordsof the Masterof the Messengers
x
[1] An academic and pragmatic obligation upon the translator to produce a
work, fluent and intelligible in the English language, unrestricted by the
unavoidable incoherence encountered in an attempt to pursue a literal mode of
translation. This is particularly pertinent as the syntax of the two languages is
diametrically opposing.
Accordingly, a particular emphasis has been placed upon the concept of
communicating the intended textual meaning of the book in a manner which
ought to facilitate it's comprehension and understanding. Thus enabling the
translation to be of a practical as opposed to a theoretical source of benefit to
the English speaking reader. Diametrically opposing the all too frequent concept
of merely translating the Arabic text into the English language, heedless and
ignorant of whether or not it has been written in a fluent and natural fashion. An
anomaly which regrettably afflicts many works of translation encountered
today.
[2] An obligation to render and convey the mode of expression and style of
explanation of the original Arabic script, feasible only by the avoidance of a
translation, literal in purpose.
[3] An ardent desire to furnish the English speaking student with a work,
authoritative in source and comprehensive in content.
Intentional avoidance of translating extracts or works, archaic III language,
obscure in meaning, and abstruse in composition has occurred'
Works which ought to impel those seriously desirous of extracting their
immense inherent benefit to exert themselves in a diligent and industrious
manner. To adhere to the correct methodology in studying those works,
traversing upon those paths leading to the purified fountains of knowledge, and
quenching their thirst therein.
Under the guidance, instruction, and supervision of those whom Allah the
Exalted has ennobled, those whom Allah the Majestic has bequeathed the
mantle of the Prophetic Vocation and Tradition, hoarding their treasures of
knowledge, their pearls of wisdom, and their jewels of understanding -
embellishment and decoration for His Sublime Deen.
8 This principle has been adhered to where it has been deemed practically feasible to do so.
Never-the-less, classical references and extracts are frequently quoted in modem works, thus
avoidance is unattainable.
-- --
xi
AnexplanationofRiyadh al-Saliheen from thewords of theMaster oftheMessengers
I beseech our Lord that Heestablishesusupontheradiantpath ofknowledge
and understanding, thestraightpath,devoid ofdeviationordistortion. Theone
traversed and illuminated by our Pious Predecessorsandthose whofollowed
them inrighteousnessandpiety:
..-:/ -} , ,/ ..-: -',/ ,.,
.. \/./ .- .J.,::\\ .r-: i..
--.J-Y 1J::- <:: /.--.-f.- J' .--..f.Jr
--

--
.J. (

WhosoevercontradictsandopposestheMessengeraftertherightpathhas
beenshownclearlyto him,andfollows otherthanthewayoftheBelievers,
We shallkeephiminthepathhe haschosen,andbumhimin Hell- what
anevildestination
[Surahal-Nisa'a:Ayah 115].
I ask that He the Exalted, purifies our hearts inorderthatwemaybeplaced
amongst those whose faces shall beilluminatedbyHis Countenance,andnot
amongstthose whoarecondemnedinHisMessenger'sadmonition:
"" "" ",.,... '-"'./ ..-: / /" / /0 II "...
*/ \:.II; ./ *
.J /1,)" , ........... /.---$..J.'" /.---$..J "1'7' --..f
// ,/ ,/ ".,/ ,/"
Whosoeverseeks knowledge[inorderto]to competewiththeScholars,or
to disputewiththeignorant,orto attractthefaces ofthepeopletowards
him,Allahwill causehimto entertheFire.
9
IaskthatHetheMajestic, facilitates ouryearningtoacquireknowledge inorder
thatwemayfulfilourbelovedProphet'sdeclaration:
,/ ". 0 /1 ,}",.,.. " " ,.,
*

Thisknowledgeshallbe carriedbythetrustworthyones [ofevery
generation],theyshallrefutethedistortionoftheextremists,thefalse
assertionsoftheliars,andthe[baseless] interpretationsoftheignorant.i"
9 Collected: Ibn Maja (249), Kitab al-Muqadamah. In order toanalyse the Takhreej ofthis
tradition,consult: The Islamic Personality, 'AliHasan'AbdulHameed,p.27.
xii
An explanationofRiyadh al-Saliheenfromthe words ofthe Master of the Messengers
I ask that He the Beneficent, awakens in our hearts andintellectsasincere
yearning tobecomeacquaintedwithHisDeen.Tounderstandandcomprehend,
to memorise and implement, to convey and disseminate, in a manner not
inconsistent to themethodologyemployedbyourRighteousPredecessors,thus
ensuring ourdeliverancefromatribulationwhichwasforetoldbyhis
nobleCompanion (mayAllahbepleasedwithhim):
./ /} , }/ /. oJ,..}, //}I!'" ",
"'- .fi,SJ1'-:
......-r
on
J
YrJ:'., -f '.J /.J',J) - -
./ // ./ //
h -:;... ,n -:;... / / / / / /

".." -}} . .
/
-
* . .
-..J.. .-

", ... "..,,,, ", /'
Howwillyou bewhenyou areafflictedbyturmoil?[Wherein]theelderly
are[rendered] infirm,[wherein]theyoungareraised.If amatterisleft,it
will besaidtheSunnahhas beenabandoned.Theysaid:Whenwillthat
be?
He responded:WhenyourScholarspassaway, whenyourignorant
becomemany,whenyourreadersarenumerous,whenyourFuqaha'a''
arefew,whenyourleadersareplentiful,whenyourtrustworthyones are
few,whentheDunyaissoughtbytheactionsoftheHereafter,when
knowledgeissoughtfor otherthantheDeen/?
My finalinvocation- PraisebetoAllah,LordoftheWorlds.Maythepeaceand
salutations of Allah be upon His Messenger Muhammad, his righteous
Companions,andthosewhofollowedthemuponthestraightpath.
May His peace and blessings beuponthosewhocontinuetoremainsteadfast
untiltheestablishmentoftheHour.
Translated
AbuSulaymaan- Sajadibn' AbdurRahman
Yawmal-Jumu'ab- 2ndMuharram 1418
Jeddah
10HadeethclassifiedasHasan, see(Qastallaanee,Irshaadal-Saaree,4/1).
11 [TN]- Men of Understanding.
12 Collected: al-Daarimee (l/64), declared Saheeh by Shaykh AI-Albaanee, (Qiyaam al-
Ramadaan,p.4).
xiii
An explanation of Riyadh al-Saliheen from the words ofthe Master ofthe Messengers
Introduction
5\(.Imam 5\(.Nawawee
All Praise is due to Allah. The One, the Subduer, the Mighty, the Oft-
Forgiving, and the Alternator of night upon day.13 A Reminder to those gifted
with hearts of understanding and vision of cognisance.14 Enlightenment for men
of understanding and admonition.
He caused to awaken from His creation those whom He had selected, then
[instructed them] to renounce this existence. He preoccupied them with His
observation, perpetual reflection and cogitation,15 [followed by] the
accompaniment of remembrance and exhortation.f He assisted them in the
perseverance of obedience to Him, preparation for the Hereafter.V vigilance
from what He is enraged with and [prepared] and prescribed the dwelling of
13 [TN] _Extracted from His statement, the Most High:
--: ".....-: / ..-: /"-: /

/ " ".... ....
He makes the night overlap the day, and makes the day overlap the night
[Surah al-Zumar : Ayah 5].
./
The foundation of the term 'Takweer- ;j::.': To roll one thing upon another, e.g. the winding of
;:...
the turban, it's gathering and wrapping.
The objective: He causes the night to enter the day and vice-versa.
14 [TN] - The ability to perceive and recognise.
15 [TN] - The act of continuous consideration and thought.
16 [TN] - Meaning: Remembrance after forgetfulness, realisation after inadvertence.
17 [TN] - Meaning: Preparation for the Hereafter with diligence and exertion in His obedience,
and perseverance upon that state.
xiv
An explanation of Riyadh al-Saliheen from the words ofthe Master of the Messengers
destruction. 18 [The continuous] observance of that [obedience] with the
alteration of conditions and stages.
I praise Him, [with] a more profound and purified form of eulogy, for it is more
comprehensive and extensive [in essence].
I bear witness that there is no deity worthy of being worshipped save Allah the
Munificent, the Beneficent. I testify that Muhammad is His Slave, His
Messenger and Intimate Friend. The guide to the Straight Path, the caller to the
Correct Religion, may the peace and salutations of Allah be upon him, and upon
the remainder ofthe Prophets, upon each House, and upon the Virtuous.
To proceed:
Verily Allah the Most High, stated:
[ 57 , 56 : ~ I ~ \ ]
We did not create Mankind or Jinn except that they should worship Me. I
do not seek any provision from them, nor do I ask that they should feed Me
. [Surah al-Dhaariyaat : Ayah 56-57].
This is a clear declaration that they (mankind and Jinn) were created for the
purpose of worship. They are therefore obligated to concern [themselves] with
their purpose of creation [in a diligent and cautious manner]. In addition, [they
are duty bound to] renounce the pleasures of this world [by means of]
asceticism.
For [this world] is a dwelling of evanescence'" not a place of perpetuity, a
vessel of passage not as residence of delight, absolute severance not an eternal
abode.
Accordingly, those vigilant from amongst it's people are the worshippers, and
the most judicious of men amongst them are the ascetics.
18 [TN] _ Meaning: Caution against that which He has imposed destruction in the Fire, and
refuge is sought in Allah.
19 [TN] - We shall reside in this world for only a fmite period of time.
xv
An explanation ofRiyadh al-Saliheen from the wordsof the Master of the Messengers
AllahtheMostHighstated:

Verily, the likenessofthis worldlyexistence isasthewaterwhichWe send
downfromthesky.Theintermingledproduceofthe earthgrowsasa
resultofit,ofwhichmen andcattleeat. [Itgrows] untilthe earthisclad
withit'sadornmentsandisbeautified.It'speoplethinkthatthey haveall
the powersofdisposaloverit.OurCommandreachesitbyday orbynight,
andWe renderitinto aclean-mownharvest,asifithadnot fleurished :
[only]yesterday.
HenceWe explainthe Verses indetailfor the peoplewho reflect
[Surahal-Yunus :Ayah24].
There are numerous Verses synonymous in meaning. [tothecommunication
above].
Indeedhowbeautiful isthesaying:
//.J"

" .. "
/
\:.k
/ //
'.J--.F . '-i'

,-
</

/
'VeriCyfor.J\CCafi are the intelliqentservants,
Tfiey abandoned' the world.fortfiey feared' tfie temptation;
Tfiey Cookeauyonit,
.J\ndwfienthey realised' it was not an abode for the one alive,
Tfiey yCaceaitinthe depthsof the
.J\ndtfieyaccumulatedvirtuousdeedsuyon[fier]vessels.
xvi
An explanation ofRiyadh al-Saliheen from the words of the Master ofthe Messengers
Accordingly, if the matter is as I have described. [And] our condition and that
which we were created for is as I have presented, it is an obligation upon the
one entrusted to place himself upon the route traversed by the righteous. To
proceed upon the path of [those furnished] with intellect and vision, upon those
bestowed with that which I have pointed towards, concerned with that which I
have cautioned against. [Pursuing it upon] the correct path [for it to be
acquired].[And upon] the path of clear guidance from amongst the [divergent]
paths.
I instruct with that which has been authentically narrated from our Prophet,
master of the first and the last, most noble of those who preceded and those who
proceeded [him], may the peace and salutations of Allah be upon him, and upon
the remainder of the Prophets.
Verily Allah the Most High stated:
r:, ,.,,, /'

[2 :
Help you one another in al-Birr (righteousness) and al-Taqwa (piety)
[Surah al-Mai'dah : Ayah 2].
Indeed it has been authentically reported from the Prophet that he
stated:
Allah comes to the assistance of the slave, [to the extent] that the slave came
to the assistance of his brother.i"
In addition, he stated:
/. AI" "
'. *
Y::><:: --.J"
,; "
Whosoever directs towards a good [action] will be [conferred] with the
reward of the one who performed it.
2l
20 [TN] - Collected: al-Muslim (2699), Kitab al-Dhikr w al-Du 'a, from the Hadeeth of Abu
Huraryrah (may Allah be pleased with him).
xvii
An explanation of Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
And he stated:
Whosoever directs towards the Guidance shall be conferred with a reward
comparable to the reward of the one who followed him, and that shall not
result in any decrease from their reward?2
Furthermore, he (rLJ<#..'i.'J-) said to 'Ali (may Allah be pleased with him):
'" IJ'" 1', -('4
*..::.1\ n. . %: '/' *
re:-.-t- J-:> / .J . ---?:?f..----> / 'J'
/ / /
By Allah - If He guides by [means of] you a single man, it is better for you
than the red coloured camels?3
Hence, I deemed it appropriate to compile an abridgement of authentic
traditions, depicting a path for it's master to tread upon towards the Hereafter.
Acquiring manners and etiquettes, concealed and apparent. [In addition] to the
inclusion of a provision for awakening a desire and providing a source of fear
[impelling action]. [Incorporating] all the categories of manners and etiquettes
for those treading upon this path. [Extracted] from the traditions pertaining to
asceticism, the spiritual refinement of the soul, and the perfection of good
character. The purification and treatment of the heart, and preservation of the
limbs. The elimination of deviation and crookedness, in addition to other
[matters] from [amongst] the objectives ofthe cognisant.j"
21 [TN] - Collected: al-Muslim (1893), Kitab al-Imaarah,
from the Hadeeth of Abu Mas'ood al-Badree.
22 [TN] - Collected: al-Muslim (2674), Kitab al- 'Ilm, from the Hadeeth of Abu Hurayrah.
23 [TN] - Collected: al-Bukhari (4210), (80/5 Fath), Kitab al-Magaazi; al-Muslim (2406), Kitab
Fadaai'l al-Sahabaa.
24 [TN] - Those amongst creation who are acquainted with the objective.
Anexplanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
xviii
I have obligated myself not to mention save a sound traditiorr" from the
unambiguous, selected from the authentic and distinguished books [of Prophetic
traditionj.i"
I have introduced the chapters with the noble Verses from the Honoured al-
Qur'an, adorning [the book] with what is needed from vowelization,
amendment or explanation of obscure meanings [by means of] precious gems
from pointers of elucidation.
/' -:
If I have mentioned at the end of the tradition 'Mutafiqun 'Alayhi - it
denotes:
Narrated by al-Bukhari and al-Muslim,
I hope that if [what is contained] in the book is executed, it [provides] an
indicator [for the attentive] towards virtuous deeds and actions, and [provides]
an obstacle for the individual [hindering his passage], towards the [various]
categories of shameful deeds, and places of destruction.
I ask the brother who derives benefit from a matter contained within [this book],
that he supplicates on my behalf, [including] my parents, my teachers, all those
beloved to me, and the entire Muslim population.
Upon Allah the Most Noble is my reliance, and to Him is my entrustment and
. dependence. Sufficient unto me is Allah, and He is the Best of Disposers.
There is no power or movement except by Allah the Dignified, the Wise.
* * *
2S [TN] _According to the classification of the Ancient Scholars of Hadeeth - it is an established
Hadeeth which is classified as Saheeh or Hasan
26 [TN] _ These are known as the 'Kutub al-Sitt'ah' which form the pivot of the Prophetic
tradition, as al-Imam al-Nawawee (may Allah have mercy upon him) clarified in his book: AI-
Adhkaar.
Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.25-27, for
further clarification ofthis introduction.
An explanationof Riyadha1-Saliheen fromthewordsof the Masterof theMessengers
xix
J\'Brief 'Biograyfiy of J\(..ImamJ\(..Nawawee
(may.:Affafi theMostJ-figfi havemercyuyonhim)
TheFirstMatter:HisName:
He is known as Yahya ibn Sharaf ibn Murree' ibn Hasan ibnHusseinibn
MuhammadibnJumu'ahibnHizzaam.
TheSecondMatter:HisAgnomen'andTitle:
He is known as Abu Zakariyyah, however he did not have a son named
Zakariyyah, for he never married. Hence,heisfromamongstthose 'Ulama'a
(Scholars) whowerebachelors.Heisentitledwiththeappellation:Muhyyeeal-
Deen (TheReviveroftheDeen),never-the-lessheusedtodespisethistitle.
It has been authentically narrated from him: I shall notexcusetheonewho
ascribesthetitleofMuhyyeeal-Deentome.
TheThirdMatter:HisLineage:
He is from al-Hizzaamee [by descent]. His lineage is traced back to his
aforementioned ancestor Hizzaam. A portion ofal-Nawawee's ancestors
claimed their lineage to originate from the father of the nobleCompanion,
Hakeem ibn Hizzaam (may Allah bepleasedwithhim).HowevertheShaykh
stated:Thisisfalse.
He is entitled al-Nawawee
3
by virtue of his placeofbirth,headheredtothe
Madhabof Imamal-Shaafi'ee,andhisplaceof residencewasDamascus.
I ~ - ; _ It hasbeenvowelized inthismannerbythemajorityofScholars. al-Suyooti mentioned:
The [letter] meem carries a dammah and thera'acarries akasrah, inthemannerthat Ihave
observed it vowelized by his handwriting, (al-Minhaaj al-Sawaa feeTarjamah aI-Imamal-
Nawawee,(AI lQ)).
al-Suyooti differed with al-Zubaydee, who vowelized [the name]: The lettermeemcarries a
kasrahandqasr(If), (Tajal- 'Aroos,(10/379)).
2 [TN]_Consisting ofAbuorUmmfollowedbythenameof theson.
3 His ascription to ~ ) : ThecapitalofJulaan, inthelandofHuraan.Yaaqootal-Hamawee
vowelized the word as (I.r-J): The alif being mamdoodah (elongated), (Mu'jam al-Buldaan,
(5/306)). Itwasvowelized inthismannerbythemajorityofwriters.
xx
An explanationof Riyadha1-Saliheenfromthe words of the Master of the Messengers
TheFourthMatter:HisDateofBirth:
He was born during the tenmedialdaysof themonthofMuharram, itisalso
mentioned: [His birth occurred] during the first ten days, intheyear631H
(corresponding to 1233 AD) inNawa,intheregionofHuraan,situatedonthe
outskirtsof Damascus.
TheFifthMatter:HisDevelopmentandAcquisitionofKnowledge:
His father assumed the responsibility forhisguardianshipandeducation,and
therefore exhortedhimtowardstheacquisitionofknowledgefromanearlyage.
[Asaconsequence]Imamal-Nawaweecompleted,approachingtheagepuberty,
the memorization ofthe Qur'an. His voracious thirst for the acquisitionof
knowledge could not be quenched inNawa,hisfatherthereforetraveledwith
him to Damascus in the year 649 H,whenhecompletedhisnineteenthyear.
Uponarrival,hewasenrolledasastudentinAl-MadrasahAI-Rawaaheeyahand
was strengthened by it's provisions. It was here that heembarkeduponhis
journey of discovery. He did not place his side upon the earth,forhewas
constantlyinreceiptofknowledge.
AmongstThe[Categories]ofKnowledgeThatHeWasFurnishedWith:
He committed to memory the book entitled: 'al-Tanbeeh fee Furoo' al-
Shaaji'eeyah,' authored by Abu Ishaaq al-Sheeraazee, over a period of
approximatelyfourandahalfmonths.
In addition, he memorized a quarterof' al- 'Ibaadaat' fromthebookentitled:
'al-Muhadhabfee al-Furoo,"duringtheremainderof the year.
Furthermore, he wouldstudytwelvelessonsperdaycomprisingofexplanation
and commentary. These included: Twolessonsfromthebook:al-Waseet;one
lesson fromthebook:al-Muhadhab; onelessonfromthebook:al-Jama'bayna
al-Saheehayn; one lesson from thebook:SaheehMuslim;onelessonfromthe
book: al-Lam'i, authored by Ibn Jinnee; onelessonfromthebook:Islaah al-
Mantiq; one lesson concerning: al-Tasreef, one lessonconcerning: Usoolal-
Fiqh; one lessonconcerning:Asmaa'aal-Rijaal; onelessonconcerning:Usool
al-Deen.
.... ..'"
His ascription to:(l.S!y) bydeletionofthealif,and(I$i y ) byit'saffirmation. It wasvowelized
inthismannerby certain biographers,asal-Sakhaaweeandothers havementioned.
xxi
Imam al-Nawawee would concern himself with all topics pertinent and relevant
to each lesson. Matters connected to the explanation of problematic and
intricate issues, elucidation of obscure expression, precision in language, and a
clarification of the uncommon.
Indeed Allah the Glorious, the Exalted, blessed his time, for verily he (may
Allah have mercy upon him) manifested his scholarly accomplishments in
authorship, and his authorship was employed as a medium for teaching and
research studies.
The Sixth Matter: His Scholars:
[1] His scholars in the branches of Fiqh and Usool:
Ishaaq ibn Ahmad ibn 'Uthmaan al-Maghrabee [later] al-Maqdasee (d. 650 H),
'AbdurRahman ibn Nuh ibn Muhammad al-Maqdasee [later] al-Dimashqee (d.
654 H), Sallaar ibn al-Hasan al-Irbalee [later] al-Halabee [later] al-Dimashqee
(d. 670 H), 'Umar ibn Bandaar ibn 'Umar al-Tafleesee al-Shaafi'ee (d. 672 H),
'AbdurRahman ibn Ibraheem ibn Diyaa' a al-Fazaaree [known as] Farkaah (d.
690 H).
[2] His scholars in the field of Hadeeth:
'AbdurRahman ibn Saalim ibn Yahya al-Anbaaree (d. 661 H), 'Abdul' Azeez
ibn Muhammad ibn 'Abdul Muhsin al-Ansaaree (d. 662 H), Khaalid ibn Yusuf
al-Naabulsee (d. 663 H), Ibraheem ibn 'Eesa al-Muraadee (d. 668 H), Ismaa'eel
ibn Abee Ishaaq al-Tunukhee (d. 672 H), 'AbdurRahman ibn Abee 'Umar al-
Maqdasee (d. 682 H).
[3] His scholars in the science of Grammar and Language:
He studied under the guidance of: al-Shaykh Ahmad ibn Saalim al-Misree (d.
664), and al-'Izz al-Maalakee.
The Seventh Matter: His Students:
A group of 'Ulama 'a graduated from his instruction, from amongst them:
Sulaymaan ibn Hilaal al-Ja'faree, Ahmad ibn Farh al-Ishbeelee, Muhammad ibn
Ibraheem ibn Sa'd Allah ibn Jama'ah, 'Ala al-Deen 'Alee ibn Ibraheem [known
as] Ibn al-'Attaar (he sought his companionship until he was accredited with the
title 'Mukhtasar al-Nawawee'), Shams al-Deen ibn al-Naqeeb, Shams al-Deen
ibn Ja'waan, in addition to numerous others.
An explanationof Riyadha1-Saliheen fromthe words of the Master of the Messengers
xxii
The Eighth Matter: His Character and Attributes:
The biographers amongst the 'Companions of Knowledge' areinagreement
concerning al-Nawawee's status asthe 'ImaamofAsceticism,'4 the 'Modelof
Piety,' 5 the 'Exemplar in the Commandment ofGoodandtheAvoidanceof
Evil,'andthe 'Counselor totheRulers.,6
4 [TN] _ Imam al-Nawawee alienated himself from the temptation of food, clothing and
marriage, rather he found adequate compensation inthepleasuresofknowledge.Thismaybe
recognized by the one who draws his attention to thefactthathetransferred himselffroma
place of meager surroundings to the city ofDamascus, a place ofwealth and opulence.
Furthermore, hewasatthattimeintheyearsofyouthood,atimeofpowerfulurges.Irrespective
ofthis, he abandoned all the pleasures and worldly desires, heopted insteadtopursuean
asceticandaustereexistence.
5 [TN] _ His lifeiscomposed ofmanyincidentswhichareindicativeofhisexemplarystateof
piety.Fromamongstthem:
He would abstain from eating the fruit grown in the orchards of Damascus.Whenhewas
questioned concerning the reason ofhisabstention,heresponded: Asignificantportion of the
land is the product ofareligiousendowment.The [rightful]ownersarethosewhomhavebeen
placed under legal guardianship (minors), thus rendering anyrightofdisposal impermissible
exceptundertwocircumstances:
[a]- Atthepleasure ofbothparties(al-Gibtah).
[b]- Inpursuanceof thegreatergood(al-Maslaha).
Businesstransactionsaretobeconducted underasharetenancyscheme.
Thereisalsoadifferenceofopinionamongstthe 'Ulama'aconcerningthismatter.
Therearethosewhodeemedit permissible:Baseduponthefulfillmentof thetwoconditions, al-
Gibtahandal-Maslaha,inpursuanceofconferringabenefitupontheorphanandtheminor.
The people do not adhere tothese [conditions],saveuponaportionfromamongstathousand
portionsoffruit,belongingtothe[legitimate]owner.SohowthereforecanIbecontent?
[Furthermore] Imam al-Nawawee optedtoremaininMadrasah al-Rawaaheeyahinpreference
toothers,because itwasestablished byofagroupofbusinessmen.
Imam al-Nawawee was contracted toreceivealargesalaryfromtheinstituteDar al-Hadeeth.
however he never accepted a singlefals(asmallcoin),ratherhewouldcollectthemoneyand
then placeitwiththeinstitute'ssupervisor. Wheneveraperiod ofayearwouldelapse,hewould
purchase chattel with the money collected, then proceedtodonateituponthe institute,orhe
would use itasameansto [finance]thepurchaseofbooks,whichwouldthenbedonatedto[be
placed amongst] the treasures ofthe school. Excluding these twomattershewouldtakeno
portion of hissalary.Hewouldneveracceptagiftorpresentfromanyindividualexceptifthere
was a needforthatitem,anditwasdonatedbyanindividualwhosestateofreligionwasknow.
As a principle he would not accept save that which arrivedviahisparentsorrelations. His
xxiii
An explanationof Riyadh a1-Saliheen fromthe wordsof the Master of the Messengers
The Ninth Matter: His Dedication to Teaching:
mother would send him clothes to wear such as a qamees, and his father would send him food
which he would eat from. The room he occupied and slept in was the one in which he was
accommodated the day he arrived in Damascus and enrolled in Madrasah al-Rawaaheeyah. He
harbored no desire for any material possession other than those mentioned.
6 [TN] - Imam al-Nawawee was richly endowed with the attributes of the scholastic admonisher
and counselor, who struggled in the Path of Allah with his tongue. He fulfilled the obligation to
enjoin the good and to forbid the evil, and he was sincere in his action of doing so. He was in
receipt of neither material benefit nor personal gain, for the courageous one is the one who does
not fear for the sake of Allah, the blame of the one who blames. He was in possession of the
statement ofeloquence and the irrefutable evidence, both ofwhich facilitated his invitation.
The people would often seek recourse to him in the event of a misfortune and during times of
adversity, seeking legal rulings from him. He would respond by turning towards them and
making every effort to provide a solution to their difficulties. This may be evidenced in the
matter pertaining to the unlawful appropriation of the orchards of Shaam:
When the King, the Sultan, Zhaahir Baybrus arrived in Damascus from Egypt after the conquest
of the Tartars and their expulsion from the land, it was alleged to him by the Bayt al-Maal
(central treasury fund) representative, that many orchards in Shaam were the property ofthe
state. Hence, the King ordered that they be withheld and made inaccessible. He obligated those
who claimed any form of entitlement to establish proof of ownership, and to present their
documents for inspection.
As a consequence, many individuals sought counsel from the Shaykh in Dar al-Hadeeth. He
therefore wrote a letter to the King which contained the following:
The Muslims have experienced a form of hardship as a result of the placement ofthis imposition
upon their property, an injustice which is difficult to express.
Furthermore, proof of ownership has been sought from them which is not obligatory upon [the
owners].
Accordingly, this act of seizure is not deemed lawful by a single Scholar of the Muslims. Rather
that which is in the hands of an individual is deemed his possession, it is beyond protestation,
and does not place the legal burden of proof upon that individual. The Sultaan became enraged
at the boldness demonstrated by the Shaykh, and ordered that his salary be terminated and that
he be removed from the teaching position he occupied.
The [administration] responded to him: Verily the Shaykh is neither in receipt of a salary nor
does he occupy any position.
When the Shaykh observed that his letter had no effect, he went to meet him. Upon his arrival he
spoke to him in a firm and resolute manner. The Sultan desired to have the Shaykh physically
punished, however Allah caused his heart to dissuade him from doing so, and the Shaykh was
sheltered from him.
As a consequence, the Sultan revoked his command of appropriation, and Allah delivered the
people from it's evil.
Consult: Nuzha al-Mutaqeen Sharh Riyadh al-Saliheen, Doctor Mustafa Sa'eed al-Khin and
others, p.12-13, for additional information.
xxiv
An explanationof Riyadhal-Saliheenfromthewordsof the Masterof theMessengers
He instructedinseveralacademicinstitutes: 'al-Madrasahal-Iqbaaliyaah,' 'al-
Fulkeeyah,' and 'al-Rukuneeyah,' affiliated to the 'School ofal-Imam al-
Shaafi'ee.' He instructedasasubstitutetoai-ShamsAhmadibnKhallikaan(d.
681H)duringhisinauguralcuratorship.
In addition,Imamal-Nawaweewasappointedseniorinstructorinthe[institute]
'Dar al-Hadeeth al-Ashraqeeyah,' after the death of Abu Shaamah
'AbdurRahmanibnIsmaa'eel(d.665H),untilhisowndeathintheyear676H.
TheTenthMatter:His Works:
Imam al-Nawawee (may Allah have mercy upon him) authored works in
various disciplines. His writings have been distinguished for their lucidity,
fluency in composition, anddelightfullnessinexpression.Whenhescrutinized
an issue,heseldomomittedamatterpertinentandrelevanttothediscussionnor
an associated benefit, save that itwouldbementioned.Furthermore,whenhe
summarized an issue he would accentuatethatwhichwouldprovokewonder
andamazement.
[1]In relationtoHadeethandit'svariousSciences:
Sharh Saheeh Muslim; al-Adhkaar; al-Arba'oonal-Nawawee; al-Ishaaraatila
Bayan al-Asmaa 'a al-Mubhamaat;al-Taqreeb;IrshaadTulaabal-Haqaaiqila
Ma'rifah Sunan Khayr al-Khalaaiq; Sharh Saheeh al-Bukhari; Sharh Sunan
. Abu Dawood; and Riyadh al-Saliheen min Kalaam Sayyidal-Mursileen(the
textoftheexplanation betweenyourhands).
[2]In thefieldofFiqh:
Rawdhah al-Taalibeen w 'Umdah al-Mufteen, al-Majmoo' Sharh al-
Muhadhab.
TheEleventhMatter:HisCreed:
Imam al-Nawawee (may Allah have mercy upon him)wasinfluencedbyal-
Ashaai'rah, hence it can be frequently observed in hisexplanation (Saheeh
Muslim), instanceswherehehas[incorrectly]interpretedtraditionspertainingto
theAttributesofAllah.Letthis [matter]thereforebeknown.'
7 [TN]-
SFiaykfi :Mufiammacf.Jt{-'Utfiaymeen was questioned"concerning:
xxv
An explanation of Riyadh a1-Saliheen from the words ofthe Master ofthe Messengers
(may .Jt(fafi forgive him)
Question: What is your response concerning [those words] which have emanated from certain
individuals in relation to their defamatory [statements] against al-Haafidh al-Nawawee and al-
Haafidh Ibn Hajar, and [their allegation] that they are from amongst Ahl al-Bid'ah (The People
of Innovation).
Does an error [committed] by the Scholars in al- 'Aqeedah (Creed) - even if it be a product of
personal reasoning (ljtihaad) and [false] interpretation (Ta'weel) - cause the individual to
become affiliated to the groups of innovation?
He responded by his statement:
Indeed al-Shaykh al-Haafidh [al-Nawawee] and al-Shaykh al-Haafidh [Ibn Hajar] have been
recognized for a significant period of time for their truthfulness, and the immense benefit [they
have conferred] upon the Islamic Ummah. [Accordingly], if they have committed a mistake by
reason of performing Ta'weel to certain texts pertaining to the Attributes [of Allah], it is
unnoticed by reason of their numerous qualities [of excellence] and virtuous benefits. We do not
consider the [errors] which they have committed - except as [mistakes] - which have originated
as a [product] of Ijtihaad (personal reasoning) and Ta'weel Sa 'aig (an acceptable form of
interpretation) - albeit in their opinion -
I beseech Allah the Most High [that their mistakes] are amongst those errors which are
pardoned, and that the goodness and benefit they have performed is [counted] amongst their
rewarded efforts. In addition, [I ask] that the statement of Allah is actualized upon them:
" .,...
. ~ C J r . : : : ~ ~ \ ~ ..\1-
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~ /
Verily righteous actions invalidate evil deeds.
[Surah al-Hud : Ayah 114]
We ascribe to the opinion that they are from amongst Ahl al-Sunnah w al-Jama'ah, [for] their
service towards the Sunnah of the Messenger of Allah testifies to that. In addition to their
devotion [to the act] of purifying [the Sunnah] from the defects attributed towards it, and [their]
codification of what [the Sunnah] directs towards in matter pertaining to rules and regulations.
Never-the-Iess, [the two Scholars] contradicted the method of Ahl al-Sunnah in relation to [the
manner of performing] Ijtihaad [with reference] to the Verses and traditions concerning the
Attributes, or a portion from amongst them. They erred in [this matter], and we therefore hope
that Allah the Most High furnishes them with His Pardon.
With reference to a mistake in [the discipline] of 'Aqeedah (Creed): If it is a mistake which
contradicts the path ofthe Salaf(Predecessors) it is a deviation without variance. However, the
perpetrator is not to be sentenced with deviation until the proof is established upon him. In the
event that the proof has been established upon him, but he never-the-less persists upon his
mistake and deviation, he is to be [deemed] an innovator (Mubtadi ') in relation to that [matter]
which he has opposed the truth in.
If however [the individual] is a Salafee in other matters, he is not to be ascribed with the [term]
innovator unrestrictedly, nor is he to be [considered] a Salafee without exception. Rather he is
xxvi
An explanationofRiyadhal-SaliheenfromthewordsoftheMasteroftheMessengers
There arenumerousreasonswhy this has occurred,fromamongstthem:
[1] He was influencedbythatwhichhecommunicatedfromal-Qaadee 'Iyaad
and al-Maazaree, amongst other commentators whohadprecededhiminthe
explanation ofSaheeh Muslim. For these individuals were affiliated to al-
Ashaai'rah.
[2] Imamal-Nawaweemanifestedhisscholarlyaccomplishments inauthorship,
[similarly] hisauthorshipwasemployedasamediumforteachingandresearch
studies.
.Hence, he never found the opportunity to devote himself entirely to the
verification and revision ofhis work. Accordingly, he can notbedeemeda
steadfast devotee to al-Ashaai'rah, rather he contradictedtheminnumerous
Issues.
In addition,heavoidedfirmestablishmentuponunequivocalfoundations inthat
which he advocated concerning these matters, rather he was hesitant and
confused.
Furthermore, he was amongst those whom Shaykhal-IslaamIbnTaymiyyah
(mayAllahhavemercyuponhim)madereferencetoinhisstatement:
Seldom canitbe[observed]inthewordsof thecontemporaryauthors,savethat
a type oferror [has been committed] by reason of theexcessivedegreeof
confusionanddoubtemanatingfromthepeopleofinnovation.
Accordingly, [this may be evidenced]innumerousworksinthe[branches]of
Usool al-Fiqh, Usool al-Deen,al-Fiqh,al-Zuhud,al-Tafseer,andal-Hadeeth,
for present are several statements in the great foundations [ofthesefields].
to be ascribed with the [term] Salafee inreferencetothosematterswhichheisinagreement
withtheSalaf, andinnovator inthosemattersinwhichhehasdifferedwiththem.
[This principle] is in accordance to the statement of Ahl al-Sunnah concerningtheFaasiq
(wrongdoer). He is to be [deemed] a Believer inrelationtowhathepossesses ofJmaan,and
Faasiqinrelationtowhathe[commits]ofwrongdoing. Accordingly,heisnottobeascribedthe
tennwithoutexception, nor istheabsolutetermtobenegated[fromhim].
This is the equity andjusticewhichAllahhasenjoined [uponus].[However],the innovatoris
[deemed] to be devoid ofhonor intheeventthathearrivesatastagewhichcauseshimtobe
expelled fromtheMi//ah (religion).
Consult:Kitab al- 'Jim,ShaykhMuhammadibnSalihal-'Uthaymeen,P.212-213.
xxvii
An explanation of Riyadh al-Saliheen from the wordsofthe Master of the Messengers
Statements are quoted from the miscellaneous'' works of individuals. The
statements whichAllah andHisMessengerrevealedarenottobementionedby
reason oftheir ignorance concerning them, not [because of]theirhatredfor
whattheMessengerwas upon.
[3] Imam al-Nawawee was (may Allah have mercy upon him) primarily
concerned with Hadeeth andFiqh, he wasnot an [accomplished]researcherin
the field ofal-Asmaa'a w al-Sifaat. Hence, he was contenttoadhere tothe
opinions ofthose who preceded him, from amongst those whom we have
mentioned. He was also influenced bythediffusionofal-Asha 'riyyah during
hiseraandamongsttheinhabitantsof his region.
The TwelfthMatter:His Death:
Imam al-Nawawee journeyed to Jerusalem after residing in Damascusfora
period oftwenty eight years. Thereafterhereturnedtohis home inNawa. He
became ill inthe house of his father, anditwashere thathepassedawayonthe
twenty fourth dayof Rajab, inthe year676 H.
He was buried there, may Allah have mercyupon him. MayHefurnishhim
with the best ofrewards for hisknowledge,anduponhis family. Inaddition,
mayHeadmithim intothe loftiestParadise.
TheThirteenthMatter:Independent Biographies:
Numerous individuals have compiled independent biographicalaccountsof
Imam al-Nawawee.
Thefollowingworks arefrom amongstthem:
[1] 'Tuhfah ai-Taalibeen fee Tarjamah ai-Imam Muhyyee ai-Deen': Ibnal-
,Attaar.
[2] 'Manhal ai- 'Adhab ai-Rawee fee Tarjamah ai-Imam ai-Nawawee':
Muhammadibn 'AbdurRahmanal-Sakhaawee.
[3] 'al-Minhaaj ai-Sawee fee Tarjamah ai-Imam ai-Nawawee': Jalaal al-Deen
al-Suyootee.
The FourteenthMatter:Biographical Sources:
[1] 'al-Bidaayah wai-Nihaayah ':IbnKatheer(13/278).
[2] 'Tadhkirah al-Hufaazh ': al-Dhahabee(4/1470-1474).
8 [TN] - Inrelationtobeliefandmethodology.
xxviii
Anexplanation of Riyadhal-Saliheen fromthewordsof the Masterof the Messengers
[3] 'al-Daaris fee Taareekh al-Mudaaris': al-Nua'ymee (1/24-25).
[4] 'Duwal al-Islaam ': al-Dhahabee (2/178).
[5] 'al-Sulook li Ma'rifah Duwal al-Mulook': al-Muqreezee (1/648).
[6] 'Shadhraat al-Dhahab fee Akhbaar min Dhahab ': Ibn al-'Imaad al-
Hanbalee (5/354-356).
[7] 'Tabaqaat al-Shaafi 'eeyah': al-Isnawee (2/476).
[8] 'Tabaqaat al-Shaafi 'eeyah': Ibn Hadayah Allah (225).
[9] 'Tabaqaat al-Shaaji 'eeyah al-Kubra': al-Subkee (5/165-168).
[10] 'al- 'Ibr fee Khabar min Ghabar': al-Dhahabee (3/334).
[11] 'Fawaat al-Wafayaat ': Muhammad ibn Shaakir al-Kutubee': (2/264/267).
[12] 'Miraat al-Janaan w 'Ibarah al-Yaqzhaanfee Ma'rifah maa Yu 'tabir min
Hawaadith al-Zamaan ': al-Yaafi'ee (4/182).
[13] 'al-Nujoom al-Zaahirah fee Mulook Misr w al-Qaahirab ': Ibn Tugree
Bardee (7/278).
* * *
xxix
An explanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
JZl 'Brief 'Biograpliy of l i a y ~ i JZl{-.'1.1tliaymeen
(may .Jl{fah the Most J-fighprotect him)
The First Matter: His Name and Lineage:
He is known as Abu 'Abdullah, Muhammad ibn Salih ibn Muhammad ibn
'Uthaymeen al-Muqbil al-Wuhaybee al-Tameemee.
The Second Matter: His Birth and Development:
Shaykh Abu 'Abdullah was born in the city of 'Unayzah, one of the cities
situated in the region of Qaseem, on the 27th of the blessed month of Ramadan
in the year 1347 H. He was born amongst a family renowned for their Deen and
virtuous nature. Indeed, he was placed under the tutelage of several individual
family members. For instance, his maternal grandfather, Shaykh 'AbdurRahman
ibn Sulaymaan Aala Daarnigh (may Allah have mercy upon him). He studied
the Qur'an under his instruction and then committed it to memory. Shaykh
'AbdurRahman then orientated him towards the acquisition of knowledge. He
was thereafter educated in the disciplines of writing, arithmetic, and the various
fields of humanities.
Verily the Shaykh was furnished with intellect, righteousness, and lofty
aspirations. In addition, he was blessed with an ardent devotion for the
acquisition of knowledge [evidenced] by his yearning [to adhere] to the
gatherings of the 'Ulama'a. Amongst the foremost of those Scholars was al-
Shaykh al-' Allamah al-Muffasir al-Faqeeh 'AbdurRahman ibn Naasir al-Sa'dee.
He appointed two individuals from amongst his students to instruct the younger
members of his gatherings. Their names were Shaykh 'Ali al-Saalihee and
Shaykh Muhammad ibn' Abd-al' Aziz al-Mutawwa.'
Under their tutelage, Shaykh Muhammad ibn Salih al-'Uthaymeen studied the
book entitled: Mukhtasar al- 'Aqeedah al-Waasiteeyah, authored by Shaykh
'AbdurRahman ibn Naasir al-Sa' dee. He was also educated in the book entitled:
Minhaaj al-Saalikeen fie al-Fiqh, also authored by Shaykh al-Sa' dee.
Furthermore, he studied the works entitled: al-Aajaroomeeyah and al-Alfeeyah
in the discipline of grammar and morphology.
The previous paragraph depicts the fashion in which the Shaykh was educated
amongst the presence of the 'Ulama'a.
xxx
An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers
The Shaykh did not undertake a journey in the quest for knowledge save to the
city of Riyadh, when the Public Institutes of Knowledge were founded in the
year 1372 H. He thereupon became affiliated to them.
Shaykh 'AbdurRahman al-Sa'dee passed away in 'Unayzah in the year 1376 H
at an age approaching sixty-nine years. Upon his death a group of Scholars were
nominated to assume the Imamate in his Mosque, al-Jaami 'a al-Kabeer. Never-
the-less, they did not occupy that position save for a very short period of time.
Shaykh Muhammad ibn Salih al-'Uthaymeen was then nominated for the
Imamate at a time when he had assumed the station of instruction which was
previously occupied by his former Shaykh.
The Shaykh did not concern himself with the field of authorship until the year
1383 H, when he composed his first book entitled: Fath Rabb al-Bariyyah
BiTalkhees al-Hamaweeyah. This work was an abridgment of a book authored
by Shaykh al-Islaam ibn Taymiyyah entitled: al-Hamaweeyahfee al- 'Aqeedah.
The Shaykh exploited his residency in Riyadh by studying under the guidance
of Shaykh 'Abd-al' Aziz bin Baaz. He received instruction from the book
entitled: Saheeh al-Bukhari, in addition to several treatises authored by Shaykh
al-Islaam ibn Taymiyyah, and certain works concerning the science of Fiqh.
He was presented with an opportunity to assume a position in the judiciary by
Shaykh Muhammad ibn Ibraheem Ala Shaykh (may Allah have mercy upon
him), the [former] Muftee of the Kingdom of Saudi Arabia. He insisted that His
Eminence ought to assume this responsibility, indeed he published his decision
that the Shaykh be designated the position of 'President of the Sharee 'ah Court'
situated in the city of Ahsa'a. Never-the-less Shaykh al-'Uthaymeen requested
an exemption from this designation. It was after a series of requests and
personal communiques, that Shaykh Muhammad accepted his refusal to assume
a position in the judiciary.
The Third Matter: His Scholars:
Shaykh Abu 'Abdullah acquired benefit in his pursuit of knowledge from
numerous Scholars, from amongst them:
[1] Shaykh 'AbdurRahman ibn Naasir al-Sa'dee, died in the year 1376 H. The
renowned Qur'anic commentator, who authored the eminent Tafseer entitled:
Tayseer al-Kareem al-Rahman fee Tafseer Kalaam al-Manaan, consisting of
eight volumes.
xxxi
[2] Shaykh 'Abd-al' Aziz ibn 'Abdullah ibn Baaz, the 'General Mufti of the
Kingdom of Saudi Arabia,' and 'President of the Senior Body of Scholars.'
[3] Shaykh Muhammad al-Ameen ibn Muhammad al-Mukhtaar al-Juknee al-
Shanqeetee, died in the year 1393 H. The Qura'nic commentator and linguistic,
author of the acclaimed, renowned commentary entitled: Adhwa 'a al-Bayanfee
Iydhaah al-Qur'anhi aI-Qur'an.
[4] Shaykh 'Ali ibn Hamid al-Saalihee, whose life has not ceased to continue,
may Allah extend it further and beautify his actions.
[5] Shaykh Muhammad ibn 'Abd-al' Aziz al-Mutawwa,' may Allah have mercy
upon him.
[6] Shaykh 'AbdurRahman ibn 'Ali ibn 'Awdaan, may Allah have mercy upon
him.
[7] Shaykh 'AbdurRahman ibn Sulaymaan Aala Damigh, may Allah have
mercy upon him, the maternal grandfather ofthe Shaykh.
The Fourth Matter: His Students:
It is not possible to enumerate the sum total of students who are studying under
the Shaykh. This is so by virtue of the excessive congestion observed during his
gatherings, this has been particularly evident in recent years, for in excess of
five hundred students of various abilities are in attendance during particular
lessons. A collection of his prominent students have been listed in an
independent biographical account present in the periodical entitled: Majjalah
al-Hikmah, issue 2. Recourse to the periodical is therefore advised in order to
obtain a comprehensive list.
The Fifth Matter: His Methodology in Knowledge:
The Shaykh (may Allah protect him) has clarified his methodology, for he has
publicly elucidated it on numerous occasions. He has adhered to the path which
was traversed by his Shaykh, al-' Allamah 'AbdurRahman ibn Naasir al-Sa'dee.
Shaykh 'Uthaymeen said: I was influenced to a considerable degree by my
Shaykh, 'AbdurRahman al-Sa'dee, in relation to the principles of instruction,
the exposition of knowledge, and his method of facilitating student cognizance
xxxii
An explanationof Riyadhal-Saliheenfromthe wordsof the Master of the Messengers
by means ofexamplesandpointersofelucidation.Inaddition,Iwasimpressed
and touched by virtue ofhis noble manners and ettiquettes. For Shaykh
'AbdurRahman (may Allah have mercy upon him) possessed anexemplary
standard ofconduct, in addition to a significant degree ofknowledge and
actions pertainingtoworship.Hewouldjokeamongsttheyoungstersandlaugh
amongsttheelders,forhewasthemostnobleIhaveobservedinconduct.
The methodologytraversedbyShaykh'AbdurRahmanal-Sa'deewasonewhich
had departed from the methodology pursued bythe 'Ulama'aoftheArabian
Peninsula - 'Ulama'a ofNajd - their commonality, orthegreaterportionof
them. This isevidentbyreasonof theirdependenceupontheHanbaliMadhab
.in the secondary matters connected to Fiqh related rulesandregulations.In
addition, their reliance uponthebookentitled:Zaadal-Mustanqi,'concerning
theFiqhofImamAhmadibnHanbal.
Accordingly,Shaykhal-'Allamah'AbdurRahmanal-Sa'deewaswellknownfor
his departure from the Hanbali Madhab, and his refusal tounconditionally
ascribetonumerousissuesfoundeduponit.
The methodology adheredtobyShaykhal-Sa'deeisprimarilycomposedofthe
adoption ofthe opinionsofShaykhal-IslaamibnTaymiyyahandhispupilIbn
al-Qayyim. For he granted them preference overtheopinionsoftheHanbali
Madhab. Hence, he did not rigidly confine himself to aparticularMadhab,
rather his allegiance wastowardsthetruth.Thisattributewhichwasingrained
within him was then transferred to his pupil, Muhammad al-Salih al-
'Uthaymeen.
The Sixth Matter: The Mode ofEducation with the Shaykh:
The path ofeducation adhered to by theShaykh,theonetraversedupon,the
methodology adoptedbyhimfromthemomentofhisappointmenttoinstructin
al-Jaami'a al-Kabeer, proceeding his Shaykh,foraperiodinexcessofthirty-
fiveyears,istobefoundinaparticularmode.
For it is founded upon the considerable emphasistheShaykhattachestothe
memorization oftexts. He demands that the student engages in the act of
memorization in each lesson and thenpersonallyverifiesthisprocess.Indeed
the Shaykh censures the onewhoattendshislessonandneglectstheaspectof
memorization. Verily, manyindividualshavecommittedtomemorynumerous
texts, both dispersed and systemized in nature, under the instructionofthe
Shaykh.
xxxiii
The Seventh Matter: His Knowledge BasedAuthorship:
It has been mentioned that his knowledge based authorship is equal to fifty-five
works. The majority of which consist of small treaties. For a comprehensive
account of those works the reader is advised to consult the periodical Majjalah
al-Hikmah, issue 2. This issue includes an extended biographical account of the
Shaykh (may Allah protect him), consisting of thirty pages in length.
This is what has been deemed feasible to mention and to include in a
biographical account of the Shaykh, by reason of brevity, in relation to his
authorship and recording of material.
I ask Allah to extend his life, to beautify his actions, and to cause him to be a
source of benefit to this Ummah. Indeed He is the One Who is close in
proximity and responds to the invocation. Verily all Praise is due to Allah, Lord
of the Universe.'
* * *
9 [TN] _ Founded upon the biographical account composed by Waleed aI-Hussein, student of
Shaykh al-'Uthaymeen. For further information consult: Sharh a/- 'Aqeedah al-Waasiteeyah,
Shaykh al-'Uthaymeen, p. 9-15.

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An explanationofRiyadh al-Saliheenfrom thewords oftheMasterofthe Messengers
Chapter 1
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1 [TN] - Know that al-Niyyeh according to the statements oftheScholars comprisesoftwo
definitions:
TheFirstDefinition: al-Niyyehdifferentiatesbetween the various actsofworship.
For example: It distinguishesbetweentheDhuhrprayerandthe 'Asrprayer, oritdistinguishes
betweentheobservanceofthefastduring themonth ofRamadhanandoutside that month.
Or al-Niyyeh differentiates between actions of worship andthose performedhabituallyorby
convention. For example: Theaction ofwashing frommajor ritual impurity andwashing forthe
purpose ofrefreshmentand cleanliness.
Thisdefmition isfrequently found intherecordedutterances oftheJurists intheir books.
TheSecondDefinition:al-Niyyehrefers tothe different objectives[desired] intheperformance
ofthedeed.
For example: WastheactionperformedforthesakeofAllah alone, without anassociate,orwas
itperformedpartiallyforAllahandpartiallyforother thanhim?
This defmition is the one which the People of Knowledgespeak ofintheir works andtheir
utterances concerning al-Ikhlaas and it'sconsequence.Itisoft-quotedinthestatementsof the
Predecessors, indeed AbuBakr ibnAbee Dunyacomposedabook entitled Kitabal-Ikhlaasand
al-Niyyeh, citing this defmition ofal-Niyyeh,see(AI-Haafidh ibnRajab, Jaami'aal- 'Uloom w
al-Hikam,Dar ibnal-Jawzee, p.32).
An explanation ofRiyadh al-Saliheen from the words ofthe Master of the Messengers
2
They were commanded not, but that they should worship Allah and
worship none but Him alone, and perform the prayer, and give in alms.
For that is the Correct Religion
[Surah al-Bayyinah : Ayah 5].
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It is neither their flesh nor their blood that reaches Allah, but it is piety
from you that reaches Him
[Surah al-Hajj : Ayah 37].
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Say (0 Muhammad): Whether you conceal what is in your hearts or
disclose it, Allah is aware of it
[Surah Ali-'Imraan : Ayah 29].
The Explanation.
The author' mentioned concerning the chapter al-Ikhlaas:
Al-Niyyeh is derived from the heart. It has no concern with the tongue in any
matter pertaining to worship. Hence it is said that the one who verbally declared
al-Niyyeh prior to the performance of an action" shall be deemed an innovator."
For he is declaring in the Deen of Allah that which is devoid of foundation.
5
2 [TN] - Al-Imam al-Nawawee. However Shaykh AI-'Uthaymeen's explanation commences with
the following paragraph.
3 [TN] - The following cardinal acts of worship have been mentioned in the original Arabic text:
The prayer; the fast; the pilgrimage; the ablution. However all actions of worship are included.
4 [TN] _ The ruling concerning the innovated matter (Bid'ah), is a judgement derived in
accordance with the scientific principles andfundamental orders which emanate from the study
3
AnexplanationofRiyadh aJ-Saliheen fromthewords oftheMaster ofthe Messengers
and implementationofthissubject(TheScienceoftheFundamentals ofInnovation).Hence itis
[deemed]aruling,distinctandmanifest.
In relation to the perpetrator of this [Bid'ah], perhapsheis[considered] aMujtahid, andthis
Bid'ah is the product of hispersonalreasoning (Ijtihaad). Despite hiserror,thedescription of
innovator(theonewhooriginatesthe innovation) isnottobeappliedtohim.
Perhaps the individual is uneducated, hence thedescription ofinnovator isnotapplicable, by
reason of hisignorance.Never-the-Iess,theconsequence ofsinisuponhimduetohisomission
in the acquisition of knowledge, except that which Allah wills.
In addition, perhaps there are other matters preventing the ruling of innovator frombeing
appliedtothe[individual]whoperpetrates theinnovation(Bid'ah).
In relation totheonewhopersists uponhisinnovationafterthetruthhasbeenmademanifestly
clear tohim,following [theinnovation] inastateofhaughtiness andearnest,adheringtocustom
and convention, this individual and [hisexample]aredeservingrecipients of thisdescription.
This isso,byvirtueof theiravoidance anddisguise,detachmentanddishonesty [concerningthe
truth],see(AliHasanAbdaI-Hameedal-Halabee, 'Ilm Usool al-Bid'ah, p.209).
It is often entertained upon the minds of the general populace,no- ratherupontheir
tongues:
Their intentionin[theperformanceof]certainactsofinnovationandmattersunprecedentedwas
'good.' For they did not want tocontradicttheSharee 'ah, anddidnot assumethattheywere
amending thereligion. Furthermore, itdidnotoccurupontheirheartstopursueandarriveupon
acts ofinnovationandmattersunprecedented. Ratheritisfoundthattheeducated onesamongst
themderivetheiractionsfromhistradition:
Indeedall actionsareby intention,andfor everyindividualisthatwhichheintended.So
whose migrationwas for Allah andHis Messenger,thenhis migrationwas for Allahand
His Messenger.
And whose migrationwas for amatterconnectedto theworldorfor awomanin
marriage,thenhismigrationisfor thatwhich hemigratedto.
To investigate the validity of their derivation [concerning this matter] and their
statements,Isay:
It is obligatory upon the Muslim to bedesirousof acquiringknowledge of thetruth, arriving
upon itandactinginaccordancetoit.[Inaddition]nottorestrict oneselftoparticular Prophetic
traditions andignoreothers.Rather itisimperativeupontheindividualtolooktowardsthetexts
in general, sothathisrules anddirectives areclosetothetruth,distantfromerror. This [method
isapplicable]totheonewhoiscompetentandabletodeduce aruling [fromtheSharee'ah].
Ifhowevertheindividual isalayperson,oreducated incontemporaryacademia, distantfromthe
sciences ofthe Sharee'ah, it is saidtohiminthatcircumstance:Thisisnotyournest,sogo
away!!
ConcerningthatindividualIsay:
4
Indeed the correct statement relatingtothismatterofimportanceishis statement: (Indeedall
actionsareby intention.. ).
For verily it has arrived in order toclarifyone ofthetwo fundamentalprincipleswhich [all]
actions ofworship are founded upon:
Sincerity in the performance of deeds andtruthfulnessin mattersconcealed.Sothatthe
deed performedisnot forotherthan Allah, containingno form of deficiency.
The second fundamental principle: The deed performedisinaccordancewiththeSunnah.
This principle is incorporated in the tradition: (Whosoever performs anaction,notfrom
amongstouraffair,shallhaveit rejected).
For itisthe 'correctness'that issought fromthe servant, accomplishingitinthe sumtotal ofhis
actions and statements.
Accordingly, the entire religionisembodiedinthese two loftytraditions- it'sfundamentalsand
branches,outwardand internal [aspects].
Hence the tradition: (Indeedall actionsareby intention...) isabalance for deeds concealed.
The tradition: (Whosoever performsanaction.) isabalancefordeeds apparent.
Both traditions impose [an obligation] towards assuming a state of sincerity for the One
Worshipped,and [astate] ofadherenceto theMessenger(rl-- J .,l...';,1 They are acondition[for
the acceptance] of everydeed andstatement,apparentandconcealed.Whosoeverisfaithful in
their deeds for Allah, adhering in the performanceofthe action to the Messengerof Allah 0,1
rl--J.,l.), shall have hisdeeds accepted. Whosoeverwas deficientin[either] ofthe twomatters, or
in one ofthem, shall have his deeds rejected, see(Bahjah Quloobal-Abrar, Shaykh 'Abdal-
Rahmanibn Naasiral-Sa'dee,p.lO).
This is the meaningrelatedfromFudayaalibn 'Ayaadhinhisexplanationof Hisstatement,the
MostHigh:
..
: i' .r
"( --r- .I"J
Hemaytestwhichoneofyouisbestin deed
[Surah al-Mulk:Ayah 2].
He said: [In relationtothe action, itconcerns]:It'sfaithfulness and correctness.
Indeedthedeed shallnot be accepted: Ifitwas [performed] sincerely, but wasnot correct.
[Inaddition],the deed shall notbe accepted:Ifitwascorrectbutnot performedsincerely.
It is [deemed] sincereif it for the sake of Allah the Exalted, the Majestic.
It is [deemed]correctifitisinaccordancewiththeSunnah, narrated:(AbuNu'aim,Hi/yah al-
Awliyaa, 95/7); see(Tafseer al-Baghawee, 419/5);(Jaami'aal-Uloom w al-Hikam, p.IO); and
(Madaarij al-Saalikeen, 83/1).
AI-'Allamah ibn al-Qayyim stated in (Mawaarid al-Amaan a/-Muntaqee min Igaatha a/-
Lahfaan, p.35):
There isnoaction- howeverinsignificant- savetworegistersare unrolled: Why? [and]How?
I.e. Why wasthe deed performed,andhow wasthe deed performed?
5
Anexplanation of Riyadhal-Saliheenfromthewordsof the Masterof theMessengers
The First - Isaquestionconcerningthereasonforperformingtheaction,theincentiveandthe
motive.
Was there a portion [ofthe deed] pertaining tothisworldfromtheportions ofthecausative
agent? Or a purpose fromtheobjectives of theDunya- theloveof praise fromthepeople, ora
fear oftheir dispraise? Or the procurement of the desirable [aspects] fromthisworld? Ora
meansof avertingtheundesirable [aspects]of thisworld?
Or was the incentiveintheperformance of thedeed- toestablish servitude [forAllah] intruth,
yearning for endearment and proximity towards the Lord, Glory betoHim,theMostHigh,
desiringapathtowardsHim?
The purpose of thisquestion- Wasthe individualobligatedtoperform thisaction forhisLord,
orwasitperformed inpursuance ofaworldlymatterandthedesires ofanindividual?
The Second - Is a questionconcerningadheringtotheMessenger <# inthatactof
worship.
That is: Was the actionperformedfrom[amongst]thoselegislatedfortheindividual uponthe
tongue ofthe Messenger <#1'.1 Orwasitanactionwhichhedidnot legislate,norwas
pleasedwith?
Hence, the first is a question concerning al-Ikhlaas, the second is a question concerning
adherence.
IndeedAllahdoes notacceptadeedsavewiththefulfilmentofbothrequirements.
Thusthemethod ofliberatingoneselffromthefirstquestion:Theattainmentofsincerity.
Themethod ofliberatingoneselffromthesecond:Thecompletion ofadherence.
[In addition to]theprotection oftheheartfromdesiringallthatcontradicts al-Ikhlaas,and [it's
protectionagainst]whimsical desireswhichoppose obedience andcompliance [totheSunnah].
Ibn Katheer mentioned in hisTafseer (231/1)- Indeedtherearetwoconditions [stipulated] by
theRecipient ofthedeed:
TheFirst- [Thatitisperformed] sincerelyforthesakeof Allahalone.
TheSecond- [Thedeed] iscorrect, inagreementwiththeSharee'ah.
Hence,ifthedeedwassincerebutnotcorrect, itshallnotbeaccepted.
Itissaid:[Thisstatement]emphasisesandelucidates whatwassaidbyIbn 'Ijlaan:
Deeds are not correct save by three: Fear (al-Taqwa), agood intention,andcorrectness [in
action],seetJaami'aal-Uloomwal-Hikam, p.IO).
In summary: Verily the statement ofthe Prophet (Indeedall actionsareby
intention.. )[wasmentioned becausehe wantedto[establish]theprinciple:
The action is anoccurrence [foundedupon]anintention,oristheconsequence ofanintention.
Hence [thetradition] isanexhortation towardstheacquisition ofal-Ikhlaas,andthe summoning
of al-Niyyeh by the servant in those actions performed byhim,asaproduct ofanobjective
emanating from him. Hence, theobjective isthereasonfortheoccurrence ofthedeedandit's
performance, see(Fath al-Baaree, 13/1);(,Umdahal-Qaaree, 25/1).
6
Anexplanationof Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
The Prophet <.-L- J <# .:.,J-.-) performedtheablution,theprayerandthepilgrimage.
He observedthefastanddonatedincharity.[Allactions,collectivelydefinedas
worship], none of which however would be inaugurated by the verbal
declarationof al-Niyyeh. Foral-Niyyeh isresidentintheheart[alone].
In addition, AllahtheMostGloriousisawareof whatisconcealedintheheart,
and nomatteris[deemed]secretfromhim.AsAllahtheMostHighaffirmedin
theVerse:
Accordingly, itisimpermissible- underanycircumstances- toderivearulingfoundeduponthis
tradition with the purpose ofvindicating deeds, devoid of foundationandunprecedentedin
nature,merelybecausetheintentionof thedoerwas'good.'
Toconsider [thistradition]fromanotherperspective of clarification,itissaid:
This tradition is an evidence for correctness and sincerity. Forthisisbecause,theintended
meaning ofthe statement in [the tradition]is: Indeed all virtuous actionsarebyavirtuous
intention.
It iswiththismeaningthat [thestatement]isincompleteagreementwiththescientificprinciples
affirmedintheknowledgeandunderstandingofworshipandthatwhichnegatesit.
To complete, we shall present an example from theevidencestoillustrate- bythePraiseof
Allah- theresult:WhathasbeenauthenticallynarratedintheSunnah:
"" ..... "...;./ "" '" " ",." //....; 4,/ " '" "'",'" /
..u ;,ur.. .J$.;,u\ L,' -:; .
1'.1,. ,'J 1'.1,. .:J---..)
/ ' /
'" ..
..
Aman saidtotheProphet J-.-): WhatAllahwillsandwhatyou will.The Prophet
(r--J J-.-)saidtohim: Haveyou placedmeapartnerwithAllah?No,ratherwhatAllah
willsalone.
(Hadeeth Hasan, consulttheTakhreej inal-Tasfeeyahwal-Tarbeeyah, P.16).
There isnodoubtthatthisnobleCompanionwasinpossessionof agoodintentionandasincere
heart. Never-the-Iess, when hisstatement- emanatingfromhim- wascontrarytotheProphetic
methodology concerning creed and verbal declarations, the MessengerofAllah(r-l-J <#.', J-.-)
disaffirmed his statement, providing caution against his mistake and clarifying the correct
method,withouttakingintoconsiderationhisgoodintention.
This is [from amongst] the cardinalproofsconcerningthisdiscussion,see(Ali
Hameedal-Halabee, '11m Usool al-Bid'ah,p.59-63).
5 [TN]- Literally:Whatisnotfromit.
7
Anexplanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
.,-; /' .J".J .1 .J .J
-..:>1J;
'" '"
...-

Say (0Muhammad):Whetheryouconcealthatwhichisin yourheartsor
discloseit,Allahisawareofit
[SurahAli-'Imraan:Ayah29].
It is therefore incumbent upon theindividualtopurifyal-Niyyeh,desiringthe
pleasure of Allah in all matterslinkedtoworship,andtoavoidseekinginthe
performance ofthese actions, other than theFaceofAllahandtheHereafter.
ThisiswhathasbeencommandedbyAllah,inaccordance withHisstatement:
........ // .1 /'

Theywerecommandednot, butthattheyshouldworshipAllahand
worshipnonebutHimalone,andperformtheprayer,andgiveinalms.
ForthatistheCorrectReligion
[Surahal-Bayyinah:Ayah5].
Denoting: Matters ofworship must be founded uponal-Niyyeh,sincereand
pure for His sake alone.Itconcernsthe [purification]ofal-Niyyehpriortothe
commencement ofany actionconnectedtoworship. Accordingly,theonewho
intends to perform the ablutionmustdososincerelyforthepleasure ofAllah,
executingitinamannerconsistentwiththeCommand ofAllah.
Threeconditions oughttobefulfilled(forthecompletionofal-Niyyeh).
1. Al-Niyyeh- Toperform anactofworship.
2. Al-Niyyeh- Sincerelyforthesakeof Allah.
3. Al-Niyyeh - Founded upon obedience andconformitytotheCommandof
Allah.
Hence, this isthecomplete matterassociatedtoal-Niyyeh. Similarly,theprayer
[is governedbythoseconditionsmentioned.], inadditiontoallactionsaccepted
asworship.
8
An explanationofRiyadh al-Saliheenfromthe words ofthe Master oftheMessengers
The author has proceeded to mentionseveralVersesdirectingustowardsthe
principle that al-Niyyeh is derived from the heart, and that Allahisindeed
acquainted with the servant's intention. Perhaps therefore an individual
performs an act of worship which outwardly appearstothepeopleasoneof
piety and virtue. Never-the-less thedeedisevil,corruptedbythemischievous
intentionitwasfoundedupon,andAllahisawareofwhattheheartconceals.
As a consequence, manisnotrewardedontheDayofJudgementsaveforthat
whichhisheartcontains,forAllahtheMostHighhasmentioned:
// } ,/ ,/ /.1 // ,/ --:
.J.. tu-;i"-' .

,.
.J;.r- .J/ N .'.J--r .')?
Verily(Allah)isAble tobringthembacktolife.Thedaywhenallthe
secretswillbe examined.Thenmanwillhavenopowerorhelper
[Surahal-Taariq :Ayah7-10].
That shall be the day wherein those matters concealed and secret shall be
examined.AsHestated:
} .1,,/ ",

,/ "'" ,/
KnowsHe notwhenthecontentsofthegravesarebroughtoutandpoured
forth,andthatwhichisinthebreastsofmen shallbemadeknown
[Surahal-'Aadiyaat:Ayah9-10].
For in the Hereafter, the reward, the punishment, and all that is to be
considered will be dependent upon whattheheartcontains. [Thisprincipleis
contrary]towhatoccursintheworldwheretheoutwardactionsofanindividual
are taken into account. Thus peoplearedealtwithaccordingtotheiroutward
circumstances. Howeverthisismerelyoutward.Ifwhatiscontainedintheheart
is in conformity with one's outward actions, then the apparentandhidden,
secretandopen, [willbecorrectandvirtuous].Howeverifadisparityispresent,
the heartshallbecomeonewhichisfoundeduponacorruptintention,andwhat
agreatlossthatis.
An individual performsdeedsandbecomesfatigued,howeverthereshallbeno
portion allocated to him for hisaction.Thisprinciplehasbeenaffirmedinan
authentictraditionoftheProphet
9
AnexplanationofRiyadhal-SaliheenfromthewordsoftheMasteroftheMessengers
VerilyAllahsaid:I am in no needoftheassociationistsandtheirdeeds.
Whosoeverperformsanaction,associatingin it otherthanMe, I have
abandonedhimandhis deeds.
6
6 [TN] - Collected:al-Muslim(2985),Kitab al-Zuhud wal-Raqaaiq.
[TN] - Haveknowledgethat deeds performedfor otherthanthe sake of Allah are ofdifferent
categories:
Occasionally: It may be performed purely foundedupon al-Riya'a, hence nothingisdesired
from the deed except to be noticed amongst thepeople, inpursuanceofaworldlyobjective.
This is comparable to the conditionof theMunaafiqeen (hypocrites)during theirprayers. For
Allah theExalted,the Majesticstated:
4 J "... //

/' /'
Whentheystandupforai-Salah (prayer),theystandwithlazinessandto be seenby the
people
[Surah al-Nisa'a:Ayah142].
In addition, Allah the Most High ascribed the term 'pure Riya'a' to theunbelieversinHis
statement:
'" "... ".. "... '" JJ/

/' /' /'
Be notlike thosewhoarrogantlyexittheirhomes,to be seen amongstthepeople
[Surah al-Anfaal:Ayah 47].
These actions have been ascribedthe term 'pureRiya 'a.'
It isinconceivablethat itshould occurtoaBelieverinthe obligatoryprayerand fast, howeverit
may be apparent in the obligatory almsgiving, Hajj, and other deeds which are outwardly
manifested. In additiontothose deeds where the benefitistransferredto other than the doer [of
the action]. Indeedal-Ikhlaas inthese matters isprecious.
A Muslim can be innodoubtthatthis deed isnull and void, and theperpetratorisadeserving
recipientofAllah'shatredand punishment.
Occasionally: The deed isperformedforthe sake of Allah andal-Riya 'a istakenasapartner.
Hence, if the association is present in the foundationof thedeed, theauthentictexts direct us
towards theprinciplethatthe deed isinvalidand futile:
VerilyAllahsaid:Iam in no needoftheassociationistsandtheirdeeds.Whosoever
performsanaction,associatingin it otherthanMe,I haveabandonedhim andhis deeds.
Accordingly, a group from amongst theSalafdeclared: Ifadeed isintermingledwith amatter
connected to al-Riya'a, the deed is deemedinvalid. They are: 'Ibadahibn al-Saamit;Abu al-
Dardaa: AI-Hasan: Sa'eedibnal-Musavvib:amongstothers.
10
An explanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
We are not aware ofany difference amongst the Sa/a!concerning this matter, rather the
differenceisamongstagroupofmodem Scholars.
Occasionally: If forexample,anindividual'sintentionforJihaadisintermingledwithamatter
disassociated toal-Riya'a,e.g.totakeapaymentforaservice[provided],orto obtain aportion
of war booty, ortopartakeinbusiness,therequisiteamountshallbedeductedfromhisreward
for hisparticipation inJihaad. Inthisinstance,hisassociationismshallnotresultintheabsolute
nullificationofhisdeed.FortheMessengerofAllahstated:
J.t,. ,.. ,. AJ J ,....,;,. ........ ,.--: 0/ ,.
, .r. .'-i<\il' .' 'i' U1W;.\1' .J J. -.l.\\ t.': u.,' .
-..Ju I.... --..r. v:::- ".'J
,. ,.,.
OJ
//.,..
-(,..4i''' ,.
... ..\
.... r' .,
There[shallbe] nomilitaryexpeditionbeingconductedinthePathofAllah,who acquire
the spoils ofwar,save they[shall] receive two-thirdsoftheirrewardfrom the Hereafter,
andthey[willbe] left athird.If they did not acquireany spoilsofwar,theirrewardshall
[remain)complete,[intheHereafter].
AI-Imam Ahmad stated: The trader, the mercenaryandthedonkeydriver,receiveareward
commensurate tothedegreetheypurifiedtheir intentionsintheperformanceofJihaad. Itisnot
however possiblethattheyshallreceivearewardcomparabletotheonewhofoughtJihaadwith
hisself,hiswealth,andavoidedtheinterminglingof anyothermatter.
Healsomentioned concerningtheonewhotakespaymentforhisparticipation inJihaad:
Ifan individual does not set out for Jihaadexceptbypayment,thereisnoobjectionthathe
takesit,foritiscomparable tohimdepartingforhisDeen.
Asimilarmatterisnarratedfrom'Abdullahibn 'Umar,who said:
If anyone ofyou collected [money] during the military expedition, it is as if Allah has
compensatedhimwithsustenance,andthereisnoobjectiontothat.
In relation to the one who upon receiving paymentparticipates inJihaad, butifhedoesnot
receiveanypaymentherefusestoproceed: Thereshallbenorewardinthatinstance.
Similarly AI-Awzaa'ee said: Ifthe intention ofthe soldierisupontheexpedition, Idonot
consideritobjectionable.
This is what has been mentioned concerning the onewhoobtainedaprovision(fmancialor
otherwise) whilstperformingthepilgrimage.Itbeingacquiredinordertoassisttheindividualin
it'sperformance, eitherforhimself,orforanother.
It has been narrated from Mujaahid, who said concerningthepilgrimageofthecarriers,the
employees and the traders: It is complete, thereshallbenodepletion intheirreward.Thisis
deemed feasibleastheiroriginalobjectivewastoperformthepilgrimagewithouttheacquisition
ofprofit.
Inrelationtothecircumstance:
The basisofthedeed isforthesakeofAllah,thenanintentionconnectedtoal-Riya'adescends
upon the individual, however it does not affect him, and if it is consideredhazardous, he
removesit.
11
An explanationofRiyadh al-Saliheenfrom thewordsoftheMasteroftheMessengers
Hence for Allah - Allah, 0 brothers, sincerity [in one's deeds] isforAllah
alone,"
In thiscircumstance,thepresenceofal-Riya'aisdeemed nottohave affected him.Thereexists
novariance inopinionconcerningthis issue.
Never-the-less if the intention persists, does it cause the invalidity ofthe deed, or is it
consideredharmless andthe individualisrewardedby virtueofhisinitial [good] intention?
There is a difference of opinionconcerningthismatterbetweenthe Scholarsofthe Sa/a!Al-
ImamAhmadand IbnJareeral-Tabareehave commentedupon thismatter.
Ibn Rajab:Ascribestotheopinionthat the deedwould notbenullified, andthatthe individual
would berewardedforhisinitial [good] intention. This opinionisrelatedbyal-Hasanal-Basree
andothers.
Ibn Jareer mentioned that the difference is connected to matters ofworshipwhich are self-
contained, fromtheir initialtofmalstages, e.g.theprayer, the fastand thepilgrimage.
In relation to those actions which are not self-contained,e.g.therecitationoftheQur'an,to
donate from one's wealth, the dissemination ofknowledge: These matters are deemed
discontinued bythepresenceofanintention connectedto al-Riya'a.The individualistherefore
obligatedtoreaffirmhisintitial [good] intention.
Similarly,it isnarratedfrom SulaymaanibnDawoodal-Haashamee:
Perhaps I may narrate a single tradition upon a certain intention, and when Iarrive upon a
particular part of it, my intention iscaused toalter. Hence asingletraditionisinneedoftwo
intentions!
In relation to the one who performed a deed sincerely forthe sake ofAllah, then Allah cast
commendation andgoodnessintothe hearts oftheBelieversforhim,by virtue ofhisdeed: This
is considered to be from His Bounty and Mercy. Hence, this matteroughttobe asource of
celebration,andnot onewhich isdeemedhazardous.
This principle has been affirmed inthetraditionofAbee Dhar, wheretheProphet(r-l--J 1\
was questioned concerning the onewhoperformedanaction forthe sake ofAllah ingoodness,
.andwasthereafterpraisedbythepeople:
, . ""....; /. . //
'* .. ' ..:J( . i '*
--.fr ;;_ iJ" ,:J.r.- .'J
/ / /
Whatisyouropinionoftheone whoperformsa righteousdeed,andis [subsequently]
praisedbythepeople?He said:Thatisthegladtidingsofa Believerin thisworld.
Collected: al-Muslim(2642), Kitab al-Birrwa/-Si/ahwa/-Adab,
see(Al-HaafidhibnRajab, Jaami'aa/-'U/oomwal-Hikam,Daribnal-Jawzee, p.39-42).
7 [TN]- Accordinglythequestionmay be asked:Howmightone obtainIkhlaas?
Ikh/aas can not coexist in a heart which [embraces] the loveofpraiseandcommendation,
[nor] the yearning [to obtain) that which is possessed amongst the people, save inthe
lmannerl that fire and water.or alizard andfishmavcoexist.
12
An explanationof Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
If your soul informs you toquest forIkhlaas, turn firsttowards your yearningand slaughterit
with a knife [in a state] ofdesperation. Then turn in[astate of]asceticismuponpraiseand
commendation, the asceticismof the [one]who loved theDunya forthe sake oftheHereafter. If
your quest inthe [act] ofslaughteringtheyearning,and [theacquisitionof]asceticism[against]
praise and commendation is successful, your [journey] shall be facilitatedinyour [quest] for
Ikhlaas.
If it is mentioned: What may facilitate the [act] of slaughtering the yearning and the
[development]ofasceticism[against] praiseand commendation?
Isay:
The methodoffacilitatingthe [act] ofslaughteringtheyearning: Yourdefmitiveknowledgethat
there is no matter [present]that awakens one'sgreed for, savethe worshipofAllah alone, and
the Treasures which He alone possesses. For no individualcan furnish the slavewith [those
Treasures] saveHe.
The method offacilitatingthe [development] ofasceticism[against] praise and commendation:
Your knowledgethat there isno individualwho can [confer] benefitupon orbeautifyhispraise,
[nor] inflict damage upon ordisgracehisvilification, saveAllah alone.
Asthe bedouinsaid tothe Prophet (rl-)-#.)" J-):
,..
.;,uI!1liI.:' L., .". r. g
I'J," <::__F --..r.'*<::
,. ,,.
My praise[hasbeen]embellished,and indeed myvilification [hasbeen]disgraced.
TheProphet ..ll1';"') remarked:ThatisAllah.
Collected:Tinnidhi(3266),Kitab Tafseer al-Qur'an. DeclaredSaheeh.
Accordingly, be ascetic for praise [and]the one who isincapableofbeautifyinghispraisefor
you. [And] for vilification[and] the one who isincapableofdisgracinghis vilificationforyou.
Be desirous for the One who isabsoluteinthe embellishmentofHis praise,and isabsolutein
the tamishmentofHis vilification.Fornone shall acquirethat, savewith patienceand certainty,
and when you have forfeitedpatienceandcertainty,youare comparabletothe one who desired
tojourneyacross aseawithout[theaid] of avessel.
Allah hasmentioned:
.1". "4;". /9 '-:" ".
.i..' '." . '.' ..u1'JS:' .I' , \;}..
"\ --.J,. '. '.J"', r
,.,.
Bepatient.VerilythePromiseofAllahistrue,and letnotthosewhoaredevoidof
certaintyinfaith discourageyoufrom conveying [Allah'sMessage]
[Surah ai-Rum:Ayah 60].
13
Anexplanationof Riyadhal-Saliheenfromthe wordsof the Master of the Messengers
In addition, have knowledge - forperhapsShaytaanwillenteruponyouwhen
you desire to perform agooddeed,whisperingthatindeedthisactionisbeing
performeduponthefoundationof al-Riya'a''
Thus he[implantsseeds]offrustration,thwartingandnullifyingyourobjective.
So do notturntowardsthisinvitationanddonotobeyit.Rather,continueyour
action. For had you been questioned whether or notyouareperformingthis
deed [upon the foundation] of al-Riya'a, and in order to enhance your
reputation, surely you would haverespondedinthenegative.Indeedthisisan
evil whispering whichShaytaan hascausedtoenterintoyourheart,sotumnot
towardsit.
* * *
We have madefrom amongstthemleaders,guidingunderOurCommand,whentheywere
patientandbelieved inOurSigns with certainty
[Surah al-Sajdah :Ayah 24].
Consult: Fawa'aidual-Fawa'aidi,IbnQayyimal-Jawziyyah,p,421-422.
8 [TN] - AminorcategoryofShirk. Theperformanceofanactofworshipfor the enhancement
ofone's positionorstatus inthe opinionofothers. The MessengerofAllahwarnedagainstthis
destructivepractise:
".. ".. j ".." ".. ....... ,}/".. ........ J..... // .""..
\;
,.. " " " ,..
".. J./ ) hJ " ,... -('--::
u,.).:s-' .' . . III \:.II' .:
Ij';r-- ' ---'J .ITIJr . --t---'J r --,,__ -.J'"' \"T, .If -..$.f:
".. ,.. "..".. "..
Indeed(the matter]Ifearmost for you isal-Shirkal-Asghar(minorShirk).
They asked: Whatisal-Shlrkal-Asghar0 MessengerofAllah?
He replied:al-Riya'a.Allah the Exalted,the Majestic,willsay tothemon theDay of
Resurrectionwhen heisrewardingthe peoplefor theirdeeds:Go to those for whom you
wereperformingyourdeedsinthe Dunyaandseeifyou areableto find anyrewardwith
them.
Collected: Ahmad; al-Tabaraanee;al-Bayhaqeeinal-Zuhud,see Tayseeral-'Azeezai-Hameed,
p.llS.
NB: Pleaseconsultthe previousfootnoteforfurther elucidation.
14
An explanationofRiyadhal-Saliheenfrom tilewordsoftileMasteroftileMessengers
Hadeeth.Number1.
It has beenrelatedbytheAmeeral-Mumlneen:
Abee Hafs 'Umar ibn al-Khattab (may Allah bepleasedwithhim),who
said: IheardtheMessengerofAllah (:I)say:
Indeed allactions arebyintention,andfor each individualisthatwhichhe
intended. So whose migration was for Allah andHisMessenger,thenhis
migrationwasfor Allah andHisMessenger.
And whose migration was for a matter connected to theworldorfor a
womaninmarriage,thenhismigrationisfor thatwhich hemigratedto.
The authenticity of this tradition isagreedupon.It has beencollectedby
thetwo'ImamsoftheMuhaditheen':
Abu 'AbdullahMuhammadibn Ismaa'eelibnIbraheemibn al-Mugheerah
ibn Bardazbahal-Ju'feeal-Bukhari,and
Abu al-Husayn Muslim ibn al-Hajjaaj ibn Muslim al-Qushayree al-
Naysaabooree. May Allah be pleased withthem[and] intheirSaheeh(s),
for they arethemostauthenticbooks compiled. [I]
[I] [TN]- Collected: Bukhari(1),Kitab Bada al-Wahee; Muslim(3530), Kitab al-Imaarah.
15
An explanationofRiyadhal-Saliheenfrom thewordsoftheMasteroftheMessengers
'The Explanation.
This chapter pertains to [the principle] of sincerityandwholeheartednessin
one's actions. Accordingly, theintentionofanindividualoughttobepureand
sincere for Allah during every statement [uttered],everyaction[performed],
anduponeverycircumstance."
This tradition was selected by al-Bukhari to inaugurate his book [al-Saheeh], hence he
established it upontheplatform ofanopeningaddress.Heemployed itasanindicatortoaffirm
the principle that all deeds performed forotherthantheFaceofAllaharenullandvoid.They
shallyieldnofruitinthisDunya, norintheHereafter.
Accordingly, 'Abd ai-Rahman ibn Mahdee mentioned: If I had composed a book
[containing] chapters, I would indeed have placed the tradition of 'Umar ibn al-Khattab
concerningactionbyintentionineachchapter.
ThistraditionisacknowledgedtobeamongstthosethatthisDeen ispivoted upon:
AI-Shaafi'ee stated: Thistradition isathirdof[all]knowledge, itenters intoseventybranches
ofFiqh, see(al-Bayhaqee, Manaaqibal-Shaafi'ee,304/1).
AI-Imam Ahmad (may Allahbe pleasedwithhim) mentioned:Thefundamentals oflslaam
are[founded]uponthreetraditions:
The tradition of 'Umar: Indeed all actions are by intention; the tradition of 'Ayesha:
Whosoever innovates [a matter] in our affair shall have it rejected;thetraditionofal-
Nu'man ibn Basheer: The lawful is distinct and the prohibitedisdistinct,see(IbnAbee
Va'la, Tabaqaatal-Hanaabilah,4711).
9 [TN] - Yayha ibn Abee Katheer stated: Study al-Niyyeh,foritisindeedmoreseriousa
[matter]thandeeds.
Sufyaan al-Thawree said: I did not remedy a matter, greater inseverityuponmethanmy
intention,forit fluctuatesuponme.
Mutarrifibn' Abdullah stated:The purificationofthe heart is with the purificationof actions.
Thepurification ofactions iswiththepurification ofal-Niyyeh.
'Abdullah ibn al-Mubaarak mentioned:Perhapsadeed issmall[inquantity] butiselevated
[in rank] by the intention,andperhaps adeed isgreat [inquantity]butisdemoted [inrank]by
theintention.
It was reported from theSalaf: Whosoever ispleased withhisdeedthen lethimcomplete it
and correct his intention, for Allah the Exalted, the Majestic shall rewardtheservantifhe
corrected his intention, even if it beforasinglemorsel [offood], see(Al-Haafidh ibnRajab,
Jaami'aal- 'Uloom w al-Hikam,Daribnal-Jawzee,p.32).
16
The author has proceeded to make reference to Qura'nic Verses pertinent to the
correct understanding of al-Niyyeh.In addition, he has cited examples from the
traditions of the Prophet <rLJ concerning this matter.
This chapter has been introduced with the narration of 'Umar ibn al-Khattab,
who heard the Messenger of Allah say: Indeed all actions are by
intention, and for each individual is that which he intended.
The People of Knowledge have differed concerning the meaning of these two
introductory sentences. A group of Scholars maintained that both sentences
convey the same meaning. Thus, the second sentence is but an affirmation of
the first.
However this opinion is not correct. Rather it is said that the words expressed in
the second sentence convey the meaning of 'founding' as opposed to
'affirming. '
Upon closer scrutiny one is able to deduce that a vast difference exists between
the two sentences:
1#
The First Sentence: Implies 'causation.'
- .
".-
" J
The Second Sentence: (--1; Implies 'consequence.'
"
The Prophet is expounding the principle that every action is founded
upon an intention. Indeed every action performed volitionally by a rational
individual is founded upon an intention. Hence it is inconceivable that a rational
being can perform an action, except that it is precipitated by an intention.
Furthermore, it has been mentioned by a group from amongst the Scholars:
".- " \
.
" 0 '.
If.Jt{{an fuu:[imposeduyonus actionwithout:intention,
Itwouldindeed' navebeen.a burden.incapableof 6eing6orne.
This statement is correct. How can an action be performed volitionally in the
absence of duress or coercion, except that it is performed upon an intention. To
assert the contrary is beyond comprehension. For an action is the product of [a]
desire and [an] ability, and al-Niyyeh is composed of a desire [to perform a
deed].
17
Accordingly, thefirstsentenceconveystheprinciplethatthereisnodoer[of an
action]exceptthat [thedeed]hasbeenexecuteduponanintention.
Never-the-less a distinction exists. A formidable distinction between the
intentions of individuals, andacontrastclearandmanifest,comparabletothat
betweentheearthandthesky.
From amongst the people there arethosewhoseintentionisuponanelevated
status, oftheloftiestrank.[Conversely]therearethosewhoseintentionisupon
thewasterefuse,lowlyanddespicable.
Hence two individuals are observed performinganidenticalaction.Fromit's
inception to it's completion.Duringthecourseofthedeed.It'smovementand
it'squiescence.It'ssayingandit'saction.
Never-the-less, the differencebetweenthetwoindividualsiscomparabletothe
difference between the earth and the sky, and for no reason other than
conflictingintentions.
This principle dictatestherefore:Thereisnoactionsaveby[an]intention.The
resultant effectisarticulatedinthestatement:Andindeedforeachindividual
isthatwhichheintended.
If Allah andtheHereafterwasintended,andyourdeedsareinaccordancewith
the Sharee 'ah, then you shall be awarded that which you intended.Ifyour
intention was for a matter connected to the world, then perhaps it willbe
conferreduponyou,orperhapsitwillnot.
Allahstated:
.; /.A............. .;
.(' 1-
"'{ '.!<;: . . :1.--> -....-rr
/ / /
Whosoeverwishes forthequickpassing(enjoymentofthis world),
WeconferuponhimwhatWedecreeforwhomWe like
[Surahal-Isra'a:Ayah18].
It was not said: We confer upon him what he desires. Rather:WhatWe
decree (i.e. Not what he decrees) for whomWelike. Inaddition,notevery
individual shall be a recipient. For the distribution is restricted, and the
distributionisforAllah.
18
Hence, from amongst the people are thosewhoarefurnishedwithwhatthey
desire fromthisworld.Inaddition,therearethosewhoareawardedaportionof
it,andthosewhoareawardednoportionatall.
Accordingly, what has been mentioned previously is the meaning ofHis
statement:We conferuponhimwhatWe decreefor whomWe like.
This[principle]isincontrasttotheVerse:
J /'" /1/11 "''''...,' <
\f::--,,'If IJ
WhosoeverdesirestheHereafterandstrivesforitwitheffort,whileheisa
Believer,thensucharetheoneswhosestrivingshallbeappreciatedand
rewarded
[Surahal-Isra'a:Ayah 19].
Asaconsequence,theonewhodesiredtheFaceofAllahandtheHereaftershall
berewardedforhisdeeds.
The Prophet's <r!--J<--#:"';"') statement:Indeedall actionsarebyintention,isa
balance for every deed performed, however it is abalanceforthosematters
concealed.
In addition, the narration collected by the two Scholarsfrom'Ayesha(may
Allahbepleasedwithher)isabalanceforthosemattersdisclosed:
9 ,-,- <,- ,-"
*:; .> *
cr:
Whosoeverperformsan action,notfromamongstouraffair,shallhaveit
rejected.10
Accordingly, the PeopleofKnowledgehavementioned:Thesetwotraditions
synthesisedconstitutethecompletereligion.
The Prophet <r!--J<-#:'I..,.....J.-) proceeded to present a practical example ofhis
statement:
10[TN]- Collected:aI-Muslim (3243); al-Bukhari(2499) withthe text:
t; /' /' ....... /-( /-(

/' .
Whosoever innovates (amatter] inouraffairshall haveitrejected.
19
AnexplanationofRiyadha1-Saliheenfromthewordsof theMasterof theMessengers
He said: So whose migration was for AllahandHis Messenger,thenhis
migrationwas forAllahandHisMessenger.
And whose migration was for a matter connected to theworldorfora
womaninmarriage,thenhismigrationisforthatwhichhemigratedto.
* * *
Yl?X!frah 11
To transferone'sresidencefromalandofatheismtoalandofIslaam.
An example toillustrate:AnindividualwhoisresidentinAmerica(alandof
disbelief), embraces Islaam and subsequentlydiscoversthatheisincapableof
establishing and manifesting the outwardaspectsofhisreligion.Hetherefore
emigratesfromAmericatoanIslamicland.Thistransferistermed 'al-Hijrah.'
TheMigrationofIndividualsisFoundedUponDifferingIntentions.
From amongstthosewho emigrate:Thereshallbethosewhoabandonedtheir
countryforthesakeofAllahandHisMessenger.
In essence, theyhaveemigratedtotheSharee 'ah ofAllah,whichHelegislated
upon the tongue ofHis Messenger. This individual is theonewhoshallbe
conferred withthebenefit,andaccomplishhisobjective(anemigrationfounded
uponservitudetoAllahandHisMessenger).
Hence the Messenger <rL-J<,1;':1 j...P) said:SohismigrationisforAllahandHis
Messenger.
Denoting:Heacquiredthatwhichheintended.
The second example (in the tradition) concerns theonewhomigratedfora
matterpertainingtotheworld.
For example: The individual who devoted himself to the accumulation of
wealth. He acquired knowledge ofan Islamic land, a lush fertile pasture,
suitable for the extraction of afortune,hethereforeelectedtomigratefroma
land of disbelief to a land ofIslaam,[for this reason] alone.
II[TN] - Forthe sake ofbrevityand simplicity, the geographicaldistinctionindefmition
betweenthe terms 'migrate'and 'emigrate'hasbeenwaiveredintranslation.
20
An explanationofRiyadh a1-Saliheenfrom the words ofthe Master oftheMessengers
His objective was not the establishment ofhisreligionforhewasindifferent
towards it, rather his primary incentive to emigrate was foundedupon[the
acquisitionof]wealth.
The third example concernstheonewhochosetomigrateinordertomarrya
particular woman. Hewasinformedthathewouldbepreventedfrommarriage,
except if it was conducted inanIslamicland,andthatitwouldbedisallowed
for himtotravelwithhertoalandofatheism.Hethereforeresolvedtomigrate
forthesakeofawoman.
The first exampleinthetraditionquotedwasdesirousoftheworld,thesecond
[sought] a woman. They did not migrate for the sake ofAllah and His
Messenger.
Hence the MessengerofAllah(..-J-J ~ : I jJ) stated:His migrationistothatwhich
hemigratedto.
In this [instance] heuttered:tothatwhichhemigratedto. Hedidnotsay[as
he mentioned in thefirstinstance]:Sohisemigrationisforamatterconnected
to the world, or for a woman in marriage. What was the reason of this
omission?
It issaid:Toavoidtextualelongation.
Hence ifhehaduttered:Hismigrationisforamatterconnectedtotheworld,or
forawomaninmarriage,itwouldhaveunnecessarilyelongatedthetradition.
It is said: No, ratherhedidnotmakereferencetothem,scorningandholding
them in contempt, avoiding their mention, for their intention was eviland
reprehensible.
Upon every circumstance: If a matter connectedtotheDunya, orawoman
[who is desired for the purpose ofmarriage],istheintentionuponwhichthe
migration is[founded],therecanbenosphereofconfusionthatthisintentionis
ignobleanddegenerate.Diametricallyopposingthefirstindividual,theonewho
migratedyearningforthepleasureof AllahandHisMessenger.
*
* *
Categories ofYlt:.1-fYrah
[1]Al-Hijrah - Fromaplace(themigrationofanindividual).
[2]Al-Hijrab - Fromanaction(theavoidanceofaparticulardeed).
21
An explanationof Riyadh a1-Saliheenfrom thewordsoftheMaster oftheMessengers
[3] Al-Hijrah - Fromanindividual(to abandonthe doer (ofadeed.
The First Category: The Migration of an Individual from aParticular
Place.
An individualresolvestotransferhis residencefrom aland immersedinsin and
transgression. Perhapshis migrationisfrom alandconsumedindisobedienceto
onewhereinevil practicesarenot found.
Never-the-less, the loftiestlevelof migration,isconsideredtobethe one from a
landofatheismtoaland of Islaam.
It has been communicated by the People of Knowledge, that al-Hijrah is
obligatory from a land ofunbelief to a land of Islaam, if an individualis
incapableof manifestinghisreligion.
Al-Hijrah is not obligatoryuponthe onewhoisable tooutwardlymanifesthis
religion, and is not hindered whenheperformsthe Ritesof Islaam. However,
[in this instance] it is deemed desirable. Foundeduponthis isthe [principle]
which [dictates] that journeying to the lands ofunbelief is [deemed] more
seriousthanresidingtherein.
An individualisdutyboundto abandon,and emigratefrom aland of unbelief,if
he isresidentthereinandisincapableof establishinghisreligion.
[Conversely], ifan individual is from amongstthe peopleofIslaamandisan
inhabitant ofa Muslim land, it isimpermissibleforhimto travel to aland of
disbelief. For this isconsideredhazardousboth tohis religionand his character.
Furthermore, this is deemedawaste of his financialresources,and ameansof
strengtheningthe economiesof the unbelievers.
In addition,we have beencommandedtorevile the unbelieversinevery manner
conceivable.As Allahthe Blessed,the MostHigh, mentioned:
oyouwhobelieve.Fightthose ofthe unbelieverswho areclosetoyou,and
letthemfind harshnessinyou,and know thatAllahiswiththe God-
fearing
[Surahal-Tawbah:Ayah123].
InadditionHe said, theMostHigh:
An explanationof Riyadhal-Saliheen fromthe wordsof the Master of the Messengers
22
/' ,}...;",. ,}/", "" V "
> . / ',I\.;\f. / \bJ\.1s';\:k// '.'\-"\f. )..
--.....>.L:: cr: , '/".1 --..f-.--.....>JI. ./. '}"
,/ ,/ .-
. ,/
.I.. / i
'" .. -;:::--- y>;
Theytakenostepto raisethe angeroftheunbelieversnorinflictany
injuryuponan enemy,butitiswrittentotheircredit.SurelyAllahwastes
nottherewardofthe Muhsineen (good doers)
[Surahal-Tawbah :Ayah 120].
Hence the infidel, wherever he maybepresent,whetherheisassociatedwith
the Christians, Jews or atheists. Irrespective ofwhether or not hehasbeen
granted anamebyIslaam,theinfidelisanenemyofAllah,HisBook,andHis
Messenger. [In addition,heisafoe]toalltheBelievers.Regardlessofthetype
ofgarmenthechoosestoclothehimselfin.Indeedheisanopponent,anenemy.
AsaConsequence,it isImpermissibleforanIndividualto Undertakea
JourneytotheLandsoftheUnbelieversSaveUndertheFulfilmentof
ThreeConditions:
TheFirstCondition:
.The individualisin possessionofIslamicknowledgewhichcanassisthimin
the rebuttalofdoubtandsuspicion.Fortheinfidelsdesiretoimplantscepticism
and uncertainty upon theMuslimsconcerningtheirReligion,theirMessenger,
their Books, and their Character. Indeed they present doubt ineverymatter
[connectedtotheirReligion].
[The infidels yearn] thattheMuslimsremainuponuncertainty,indecisiveness
and hesitation. Furthermore, it is known that should anindividualentertain
doubts and misgivings in thesemattersof[fundamentalimportance],wherein
certitude ismandatory,itcouldcausetheindividualtoneglecttheestablishment
ofthe pillars. Thus belief in Allah, His Angels, HisMessenger,theDayof
Judgement, andtheDivineDecreewithcertaintyisobligatory,Fortheonewho
harbours doubt in any ofthese matters mentioned aboveisdeemedtobean
unbeliever. 12
12 [TN] - ItisimpermissibleforaBelieverto submerse himselfin matters connectedto Takfeer
(allegation ofunbeliefor apostasy)untilheisconversantwith it'sfundamental principles,andis
23
certain of it's conditions and regulations. Ifhe is deficient in this matter, he has lead himself to
transgression and a dangerous situation, incurring the Wrath ofthe Most Merciful.
For matters connected to Takfeer are amongst the most serious ofreligious issues, and the
greatest in exactitude. No individual can gain mastery ofthem, save the greatest amongst the
People ofKnowledge and Erudition, and those in possession of a penetrating understanding.
What follows is a brief explanation of the most important fundamentals, regulations and
conditions pertaining to this matter.
1. Al-Takfeeris deemed a legal ruling, an absolute right exclusive to the Lord, Glory be to
him.
It is not the possession of a particular institution, or group. It has no consideration for the
intellect or inclination. It has no concern for an intense [level] of tyranny, nor manifest
oppression. It does not take into consideration the oppression ofthe tyrant who is persisting in
his despotism and error. Nor the violence of the uncompromising dictator [continuing] in his
tyranny and deception. For it does not charge an individual with unbelief, save the one who has
been charged with unbelief by Allah and His Messenger.
Shaykh al-Islaam ibn Taymiyyah (may Allah have mercy upon him) stated:
This [principle] is contrary to what a group of people maintain, e.g. Abee Ishaaq AI-
Asfraayeenee and whosoever follows him, for they declare: We do not charge with unbelief,
save those who charged us with unbelief.
[Never-the-less] the charge of unbelief is not their right, rather it is the Right of Allah. It is
impermissible for an individual to utter a falsehood against the one who uttered it upon him. It is
impermissible [for a person] to commit an act of indecency with an individual [or his family],
who committed the action with that person [or his family]. Rather, if the individual was forcibly
made to participate in the act of homosexuality, it is impermissible for the victim to reciprocate
in a similar manner, for this is forbidden by the Right of Allah the Most High. If the Christian
abuses our Prophet, it is not [correct] for us to abuse Al-Maseeh. If the Raafidah declare Abu
Bakr and 'Umar to be apostates, it is not [correct] for us to declare 'Ali of apostasy, see (Ibn
Taymiyyah, Minhaaj al-Sunnah, 244/5).
Ibn al-Qayyim mentioned in his poem [entitled] 'al-Nuneeyah':

S(If
af-:Kzristhe of.J\aFi tFienJ-fis :Messenger,
'By [means]of anautiieniictext,notwitFi tFie statementof anindividual:
WFi.osoever the Loraof tFie WorlltS anaJ-fis Slave,
CFiaroeawitFi unDerief, indeed' lie is inpossession of two[a{{eoations] of:Kzr.
Shaykh ibn 'Uthaymeen (may Allah protect him) [Responding to the question: Do you
charge the People of Ta'weel(baseless interpretation) with unbelief or deviation?] said:
24
An explanationof Riyadha1-Saliheenfromthe wordsof the Masterof theMessengers
The ruling of Talifeer and Tafseeq [chargeof deviation] isnotour [right],rather itisforAllah
the Most HighandHisMessenger For itisfromamongstthelegislativeprinciples
attributed totheBookandtheSunnah. Certitude must [beattained] tothehighestdegree, hence
no individual ischarged withunbeliefordeviance savetheonewhoseunbeliefanddeviance is
mentionedintheBookandtheSunnah.
The cardinal principle in relation to a Muslimdictates thatheisinpossessionofapresumed
honourable record. His Islaarnremains andhishonourablerecordremainsuntilitisestablished
that it has been terminated inaccordancewithaSharee 'ah principle. It isimpermissibletobe
heedless [or negligent] concerning the charge ofunbelief ordeviance, forthisconcerns two
severe dangers:
The First - To fabricate alieagainstAllahtheMost High, intheruling [allegedly attributedto
. Him the Most High], andupontheonesentenced, byreason of anascription which isderisive
andattributed tohim(i.e.thecharge of unbelief).
The Second - To arrive upon that which confers an insulting and derisive name to the
individual'sbrother[i.e.theonesentenced], should hebeinnocent oftheallegation.
In Saheeh al-Muslim, ithasbeenreported by'Abdullahibn'Umar(mayAllahbepleasedwith
him)fromtheProphet .;;" whostated:
..t" // // <//
*G'.i
;, . "
If an individualchargeshis brotherwithunbelief,indeedit returnsto one ofthem.
It is therefore obligatorytoconsidertwomatters before therulingofunbelief ordeviance isto
beplaceduponaMuslim:
The First: Denotation from the Book ortheSunnah concerningthis statement oraction, isit
onewhich isdeemed unbeliefordeviance.
The Second: The absolute conformity ofthisruling uponthespecifiedsayer orspecifieddoer,
when the conditions of Talifeer or Tafseeq are fulfilledinrelation totheindividual's[inherent
and lawful] right. Inaddition, anyobstacles mustbedisaffirmed [preventingtheapplicationof
theruling].
From amongstthecardinalconditions:The individual isacquaintedwithhisviolation, which
necessitatedthepronouncementof unbeliefordeviance. InaccordancewithHisstatement:
" J ...:".. .. J " ...; J" "
... .. ....,
'J--.I.!J J'f'!":'..J--> <:: :J' .--..f.J,.,
".. "
A. (
"\
WhosoevercontradictsandopposestheMessengeraftertherightpathhas beenshown
clearlyto him, andfollows otherthanthewayoftheBelievers,We shallkeephim inthe
pathhe has chosen,andburnhim inHell- whatanevildestination
[Surahal-Nisa'a:Ayah 115].
25
AnexplanationofRiyadh al-Saliheen fromthe words ofthe Master ofthe Messengers
InadditiontoHis statement:
J" " 4 "",
A. '.-'It".ill I-=; r . .'" ., -=;1 ::I.illr . )..
"( --'.--'..JA: ' . --' OJ r
, '/..,., ... "
Allahwillnever lead apeopleastrayafterHehasguidedthem until Hemakesclearto
them thatwhichtheyshould avoid.VerilyAllahistheAll-Knower ofallmatters
[Surahal-Tawbah :Ayah 115].
Accordingly, the People ofKnowledgestated: Anindividualwhorejects the obligatoryacts of
worship is not be chargedwithunbeliefifhehasrecentlyembracedIslaam, until [hiserror] is
made manifestlycleartohim, see(Al-Qawaaid al-Muthalee fee Sifaat wAsmaa 'ahu al-Husnaa,
p.87-89).
It is necessary that weconsiderandreflect overthemeaningoftheconditionstipulatedbythe
Shaykh, foritdenotes:
2. A Muslim is not charged with unbelief in statement,action or belief,untilafterthe
proofhasbeenestablishedupon him,and anydoubtorconfusion hasbeeneliminated.
TheMostHigh stated:
// .--::J

..,
Wenever punish until WehavesentaMessenger
[Surahal-Isra'a:Ayah 15].
HetheMajesticstated:
." "..., " //.".,// J//" " ....
A. .... iI'.' . r ; i'{,lu:- \I\AI";' . -..... '()..
"( -->rJ , --' v:--..f- '. "...J .' 'J .J 'A ss r
" ... ;J
If Wehad destroyedthemwith atormentbeforethis,theywouldsurely havesaid: Our
Lord! If onlyyouhadsent usaMessenger, wewouldcertainlyhavefollowedYourSigns
beforewewere humiliatedand disgraced
[Surahal-Taha:Ayah 134].
TheExalteddeclared,mentioning:
)-/ /l' ".J'........... <" , .., // J/ ,,,, ".."
2ir$J;.:;.\r . '.' '1:."",\)'
.1..... r',.\- ,. --..f-f.:'" " ""*""... .r
..... .....
" " II!'" " ",.J A //" " "
J --? t"b;-J.;--f.
,,,, " """
Every timeagroupiscasttherein,it'skeepershall ask: Didnowarnercomeuntoyou?
Theywillsay:Yesindeed, but webeliedhimand said: Allahnever revealed anything,you
areonlyinmanifest error
[Surahal-Mulk :Ayah7-9].
26
Anexplanationof Riyadha1-Saliheen fromthe words of the Master of the Messengers
There are nwnerous Verses synonymous in meaning to the communications above, clearly
indicating without ambiguity or obscurity, that Allah does not punish any individual save after
the establishment of proof and the termination of [any] confusion. Thus enabling the individual
to distinguish between guidance and deviation, and the straight path from the incorrect path.
The 'Ameer al-Mumineen in Hadeeth' Muhammad ibn Ismaa'eel al-Bukhari stated in Kitab
Istataabah al-Murtadeen from his Saheeh:
Chapter concerning the killing of the Khawaarij and the atheists after the establishment of
the proof upon them, His statement, the Most High:
J"", ,: /' "" , / J, ,..
'" . . ._J 0} . '(\; }..
"{ r-;- -.f"JN. I.... ' . ---' .., T
, //,/ " /'
Allah will never lead a people astray after He has guided them, until He makes clear to
them that which they should avoid. Verily Allah is the All-Knower of every matter
[Surah al-Tawbah: Ayah 115].
AI-' Aynee said: He directed (al-Bukhari) by means of this noble Verse to [the precept] that the
fighting of the Khawaarij and atheists is not permissible except after the establishment of the
proof upon them, and the clarification of the invalidity oftheir proofs. The evidence to justify
this principle is contained in the Verse mentioned. For it is indicative of the principle that Allah
does not exact retribution until He clarifies for His servants, that which has arrived [in the form
of a command] and that which they are to avoid [in the form of a prohibition], see (,Umdah al-
Qaaree, p.369119).
Shaykh al-Islaam Ibn Taymiyyah (may Allah have mercy upon him) mentioned:
AI-Takfeer is from the 'threat' (i.e. not defmitive in consequence):
Indeed, [even] if an individual uttered a statement belying that which the Messenger
stated. For perhaps he is an individual who has recently embraced Islaam, or [has been] raised in
a distant desert (faraway land), this category is not to be charged with unbelief by reason of
rejectionism, [for that which he rejected], until the establishment of the proof. Perhaps the
individual is one who is not conversant with the texts, or he has heard them but they have not
become firm upon him. Or it has been contradicted by another matter necessitating explanation,
despite his error.
I often mention the tradition present in the two authentic collections concerning the man:
"J J /J }?'J </ // <' t ...."""/ /' oil: -('

/" ...... // ,., J// / -( "" /' " /' /',.. A,...
I::
r > /' ",... /''' /'
/ //// J........ / /< J /' //". /',.. ///IJ/ // ./<
I::
"
A man exceeded all boundaries [in transgression]. When death approached him he
counselled his sons and said: When I die burn me then render me into powder, then
disperse me in the wind upon the sea. By Allah, if my Lord has power over me (to
27
resurrectme),He willcertainlypunishmeinamannerHe has punishednoother
[individual].
He (I""-J ..\0',;",) said:They[therefore]performedthat[which was requested].
Allahshallsay to theearth(on theDay ofJudgement):Releasethatwhichyou took.
Whenthemanisstanding,Allah shallsay: Whatimpelledyou to do asyou did. He shall
say: Fearfrom You 0 myLord.Hence,Allahshallforgivehim.
This individual carried a doubt concerning the power ofAllah, and his restoration upon
dispersion, no rather he believed that he would not return. This [belief] is deemed Kufr
unanimously amongst the Muslims, however this person wasignorantandnotawareofthat.
This individual was a Believer who feared that Allah would chastise him,byvirtueofthis
[extremeleveloffear]Allahforgavehim.
Textual interpretation performed by the People of Ijtihaad (legal reasoning), desirous of
adhering to theMessenger(rl-J 1.J-) aremoredeservingrecipients ofHisForgiveness [from
error],see(IbnTaymiyyah,Majmoo' al-Fataawa, p.231/3).
It is not [correct] for an individual to charge another Muslim with disbelief despite the
commission of a mistake or error, until the proof has been established upon him andthe
destinationhasbeenmadeclear.
For the one whose Islaam is established withcertainty,oughtnottobeeliminatedby[mere]
doubt, rather it shall be removed notuntilaftertheestablishmentofproofandtheremoval of
confusion,see(IbnTaymiyyah,Majmoo' al-Fatawaa, p.465-466/12).
Ibn Qudaamah stated: If [theindividual]isfromamongstthosewhoarenotconversantwith
the obligatory [matters of thereligion],for[perhaps]hehasrecentlyembraced Islaamandhas
been raised not amidst an Islamic environment.Or[hehaslived]inadistantdesert(faraway
land) away from the major cities andthePeople ofKnowledge: [Thisindividual] isnottobe
sentenced [byreason]ofhisunbelief,forthismatterisknown. [Furthermore]theproofsmustbe
presented to himconcerningtheobligationsuponhim(e.g.theprayer).Iftheindividualrejects
[thematter]afterthat,hehasdisbelieved.
Ifthe individual is a rejectionist and has grownupinthemajorcitiesamongstthePeople of
Knowledge, he is deemed to have disbelieved by reason of hisrejection. This istheruling
concerning all the fundamentalsofIslaam,e.g.thealmsgiving,thefastandthepilgrimage.For
the fundamentals of Islaam and their [relative] proofs of obligation cannot possibly be
concealed. [Indeed] the Book and the Sunnah are ladenwiththeir [relative]proofs, andthe
majority have conveneduponthem.Hence,noindividualcanrejectthesesavetheoneopposed
toIslaam.
In addition, theonewhobelievesinthepermissibility ofamatterwhichhasbyconsensusbeen
declared unlawful, it's rulingevidentandapparentamongsttheMuslims,therebeingno doubt
concerning the texts mentioning it, e.g. the flesh ofswine, or fornication etc. There isno
variance [in opinion] that this individual has disbelieved, inreference tothatwhichwehave
mentionedconcerningtheonewhoabandonstheprayer.
Ifan individual deems the killingofthe innocent and the seizureof their wealth as permissible,
withoutthe [excuse]ofdoubtorinterpretation, hehasdisbelieved.
If however, the individual performed the action by virtue of interpretation (Ta'weel), his
condition is analogous to theKhawaarij. Forithasbeenmentionedthatthemajorityof Jurists
did not sentence them with unbelief, (despitetheirlegalisationoftheblood andwealthofthe
28
Anexplanationof Riyadha1-Saliheenfromthe wordsof the Masterof theMessengers
Muslims) for they performedthoseactions inanattempt todrawclosertoAllah. Similarly Ibn
Muljam was not charged with unbelief despite his action ofkillingthebest ofcreation(the
CompanionsoftheMessenger(r!--J ':'1';-)) inhistime.
It has been narrated that Qudaarnah ibn Mazh'oon drankwine deeming ittobepermissible.
'Umar (may Allah be pleased with him) implementedthepunishmentupon him,but didnot
charge him with unbelief. Similarly Abu Jundul ibn Suhail andagroup associatedwithhim
consumed wine in Shaarn declaring it to belawful,derivingaruling fromHisstatement, the
Exalted, theMajestic:
,.,. J J < //
.I. \ JL \ .jl\ 1-
'" -::'"..{".; . --..! cr: r
Thereisno sin uponthosewho believeandperformrighteousdeeds,forthatwhichthey
consumed
[Surah al-Mai'dah:Ayah 93].
These individuals were not charged with disbelief, rather they became aware ofit's
impennissiblityandfollowed [theruling]. Hence, thepunishmentwasexecuteduponthem.
Accordingly, this individual and his example areexcludedfromthejudgement[of unbelief].
Similarly every uneducated individual ignorantofacertain matter, could possiblybyreason of
his ignorance be excludedfromthejudgementuntilhe isaware of that matter, andthedoubt is
removed. It is deemed permissibleto chargethe individual withunbeliefafterthat. [Denoting:
theestablishmentoftheproof],see(IbnQudaamah,al-Mughnee, p.85-86/l0).
It ismentionedin a differentplace:Whosoeverrejects anobligation(i.e. theZakat) byreason
ofignorance,for [perhaps] he wasamongst those whowerenotaware ofit.Eitherbecause[this
individual] had recently embraced Islaam or because hewasraised inaremotedistrictaway
fromthe cities(whowere conversantofit'slegality):
This individual is not to bechargedwithunbeliefbecause heis[included amongstthose who
are] excused, see(a/-Mughnee 435/2).
From amongst the authentic proofs ofthe Sunnah which have been transmitted from the
MessengerofAllah (r!--J ':'1';-)in morethan onemanner:
"", // J /J -(' ",,-('/ V JJ JJ 1.1 <1.1" .-oj <1.1 11 -(
\;J\l...\I(.. U\\;\;'--" 1*
'Jr 1 . :r'.J.- ..r;J.J , f"'..r;J "' .J
-(
/
,..

// J/.""<. ,.. // J/ r,,<" -( J
J\::"\\;J\l...\I(.. .. \
ir: 'Jr 1 . 'J.r;' 'Jr 1 . 'J, t:'"
,. " ,. ,. ",."
,.. < JJ ..... ,.,.<.......... J ...... ..... ",., J..... ....... --: ,. "
UlII . i:...:I\J1..'J. OJ,
J
\;i j '-'f':I\ . jl\ D
J .J !J&:'-..r.J.- 'J,
..... // "
..... ,. /// .1...... ..... ...... --: ""

ro::- "'.'" l.J"'""--.$.
/ /
Four[individualsshallcome] on theDayofJudgement.Adeafmanwhocouldnothear
anythingatall, a manwho wasasimpleton,a manadvancedin years,anda manwho died
in infancy.
Asforthedeafman,he shallsay: My Lord,indeedIslaamcame[but]I couldnothear
anything.
29
An explanationofRiyadh a1-Saliheenfromthe words oftheMaster ofthe Messengers
Asfor thesimpleton,heshallsay: MyLord,indeedIslaamcame [but] the boyswouldcast
dungupon me.
Asfor the one advancedinyears,heshallsay: My Lord,indeed Islaamcame [but] Icould
not comprehendanything.
Asfor theonewho died ininfancy,heshallsay: MyLord,noMessenger[appointedby]
Youcame to me.
Allah shall thentakecovenantsfrom them, [pledging] theirobediencetoHim. Heshall
thensend amongstthemaMessenger[commanding]them toentertheFire.
The Prophet .'il.;.,)said: ByHim inwhose handisthe soul ofMuhammad,ifthey
enterthe Fireitshall [bemade] cooland safefor them.
ThistraditionhasbeenauthenticatedbyShaykhA1-A1baanee, see(Al-Silsilah, 2468, 1434).
AbuHurayrah(mayAllahbepleasedwithhim)said:Readifyoudesire:
// < .. <J
\b\; ,
.,.
Wedonot punishsaveafterWehave senta Messenger
[Surahal-Isra'a:Ayah15].
This tradition contains a manifest proof that the Lord, BlessedisHisName,doesnotexact
retribution upon His servants anddoesnotpunishthem,saveafterthearrivaloftheVocation,
andtheestablishmentof theproof.
Indeed this tradition contains an exception to the principle that the Hereafter isaplaceof
reckoning and apportionment, not a place of deeds or tribulation. Hence, how canthose
mentionedinthetraditionbeburdenedwithadmittanceintotheFire?
Shaykh al-Islaam responded:Indeedtheburdenisterminateduponentranceintotheplaceof
apportionment,eitherParadiseorHell.
[Never-the-less] they will beexaminedandbeputtotrial[duringtheirresidence]inthegrave,
foritwillbesaidtoeachindividual:
Who isyourLord?WhatisyourReligion?Who isyourProphet?
Similarly,onthe'Planes ofQiyaamah,' itshallbesaid:
",. // JJJ--:
* ..:J*
. "
Eachnationoughttofollow thatwhich itusedto worship.
Collected:Muslim(269),Kitab al-Imaan.
These matters indicate that the trial shall be terminated upon admittance to the abode of
apportionment. Before this however, there shall be an examination and trial, see (Ibn
Taymiyyah,Majmoo' al-Fataawa, p.309-310/17).
Al-HaafidhIbnKatheerandIbnHajarrespondedtothequestioninasimilarmanner,inaddition
toothers.
30
An explanation of Riyadh a1-Saliheen from the wordsofthe Masterofthe Messengers
From amongstthemost extensive proofs,andconclusiveevidencesuponwhichweshallpass, it
being thetruthwithoutanyvariance:
That which has been established from the Mother ofthe Believers 'Ayesha(mayAllah be
pleased withher):
,.. '" </ ,. , ,.,. "'tI" //...... //

"" "" ",.
/////.1". ,. A1"'// //.1,. ,. A1"'''/ // ,. '" //" ......
\ ;, I';' ,'" '-:\. L.' --,.I\JIdJlIJ.,::'
'.1 r '.1 r '.1 i"'1''J;o ; 'J.
" ,.IJ'" ,."
"
".1 // //,..,...1/.1
\-A' P\;'c(c.. 'H h \;1\ 'IL' L.'
---r--.-F-' r- j''J'.""r.-'J...r' <:: '; "---'-1''.1;0 --.r- -.-F-
,. ;;J', ,. ", ,-
//J,.1 ///;,.,... , ....... , //<,.
; .,,;# .,.. -;
--. UII\; ' . ' Ij)dj) -;:11' . "'1'. "'\I\.\(( . IJIdI: ...:u:-
ri' '.1 'J'" --.,)'.1 ')':.,,---,J 1''.1;0
,., ,.. "",.,.
./..... ,.J/) ",,;'" ,. } "............ "J '" J "': -('/ , '"
'\:.J\; >, I I\; ' .' iJ\r 'J; 'J '''/''1 -/;, . L.' --.:.11"\;'; .
"---'Y r- r' 1''.1;0 <:: --.F-.Y' --.,)'J.J":".....
." ,.. ",... .,,-.
,J,....J //.14,"-: '-;J '" ////J/J ,--: ,. ,-
.';'\-1\;" L.' \:II
("'1''.1;0 --.r--........F-. j''J'.""r.-'J...r' --r';
,.. ;;>', ,
TheProphet 4s-.li'J-P) despatchedAbuJahmibnHudhayfah[to a particulartribe]in
orderto collect[their]Zakat. Amandisputedwithhim concerningtheamountdue.Abu
Jahm[therefore]struckthemanandfracturedhisskull.
Hence,theycameto theProphet(,J.-J4s-.ii'J-P) andsaid:Al-Qawada(compensation)0
MessengerofAllah.
TheProphet 4s-.li1 J-P) said:Foryou, suchandsuch [an amount].Theywerenot
content.
Hesaid:Foryou suchandsuch[anamount](i.e. an increasedamount).Theywerenot
content.
He said: Foryou suchandsuch[an amount](i.e, a furtherincrease).Theywerecontent.
Accordingly,theProphet said:I shalladdressthepeopleandinformthemof
yourcontentment.Theysaid:Yes.
Hence,theProphet 4s-.li1 J-P) addressed[thepeople] andsaid:IndeedtheLaythee'een
cameto me requestingcompensation,I [therefore]conferreduponthemsuchandsuch[an
amount],andtheyweresatisfied.Areyou content(i.e,theLaythee'een)? Theysaid:No.
[Asa consequence]theMuhaajireenwereaboutto set uponthem,[but]theProphet(.iiIJ-P
commandedthemto refrainfrom [attackingthem],sotheydesisted.
He thereaftersummonedthemandincreasedtheamount,andthenasked: Areyou
content?Theysaid:Yes. Hence,hesaid:I shalladdressthepeopleandinformthemof
yoursatisfaction.Theysaid:Yes. Accordingly,theProphet 4s-.li1 J-P) addressedthe
peopleandsaid:Areyou content?Theysaid: Yes.
Abu Muhammad ibn Hazm said: This narration [establishes] an excuse fortheonewho is
ignorant. For he does not leaveIslaam foran[offence], if committedbya Scholarwhohadthe
proofestablishedupon him,hewould certainlybedeemedanunbeliever.
For those Laythee'een belied the Prophet andtheir denial is[deemed] absolute
Kufr without variance. Never-the-less they were, by virtue oftheir ignoranceandnomadic
origin, excused due to their lackof knowledge.Asaconsequencethey werenotchargedwith
unbelief.
31
An explanation of Riyadh al-Saliheen from the words ofthe Masterofthe Messengers
It is known therefore thattheunbelieversplotandplantocastdoubtuponthe
Muslims.
Thetraditionspertainingto tbis matterarenumerous.
For example: The prostration of Mua'adhtotheProphet (,J-J~ \ , J--)whenhereturned from
Shaam.
The tradition concerning therequest oftheCompanionsthattheyshouldhaveaDhaatAnwaat,
occupying themselves with it and seeking blessings from it, in a similar fashion to the
Polytheists.In additionthere areothertraditions synonymousinmeaning.
The Prophet (,J-J \ , J--)didnothoweverchargeMua'adhwithunbelief,nordidhedosotothe
Laythee'een, nor to those who soughta 'Dhaat al-Anwaat,'Thesetraditions areindicativeof
the principle that the uneducated are excused by reason oftheir ignorance, until the
establishmentoftheproof.
For they (the Companions) werefromamongstthegeneration oftheProphet (,J-J~ \ , J--), and
they were the best ofthe people. So what therefore [is the condition] of those other than them,
withtheprevalence ofignorance,andaftertheageofProphetic influence?
AI-Sbawkaanee mentioned, concerning tbe prostrationofMua'adbto tbeProphet(.101 .....
~ J ~ :
This is an evidence that the one who prostrates to other than Allahduetoignoranceisnot
chargedwithunbelief, see(Nayl al-Awtaar, p.363/6).
IbnHazmstated:In relationto tbeone who said:
Indeed Allah - theExalted,theMajestic - Heisso-and-so, specifyingaparticularindividual,or
that Allah theMostHighhasoccupied abodyfromthebodiesofHiscreation, orthatthere isa
Prophet otherthan'EesaibnMaryam:
There isnodifference ofopinionthatthese individualsshallbechargedwithunbelief, byvirtue
ofthe correctness in the establishmentof theproof foreachof these [statementsof disbelief],
upon every individual [duetothedivinelyrevealed Books]. Ifitispossiblethatanindividual is
present who is unaware ofthesematters,(fortheyhavenotreachedhimatall),heisnottobe
considered amongst those whowarrantthechargeofunbelief,until [after]theestablishment of
theproofuponhim.
Theautboritativestatementisthe pronouncementofShaykbal-Islaam:
The utterance is unbelief,e.g.thedenialoftheobligationof theprayer, theZakat, thefast,and
the pilgrimage.Thelegalisationoffornication, alcohol, gambling,andmarriage tothosedeemed
unrnarriageable (Muhrim). The onewhoacsribes tothesematters isperhaps [resident] wherein
theaddress [ofthe impermissibilityofthesematters]hasnotreached.
For example: Theonewhohasrecentlyembraced Islaam,ortheonewhowasraised inadistant
land wherein the laws ofIslaam were not known. This individualisnottobechargedwith
unbelief by reasonof hisrejection ofthatwhichwasrevealedupontheMessenger (,J-J '\', J--),
ifhewasignorantofthatwhichwasrevealed upontheMessenger (,J-J .\" J--).
Consult: Khalid ibn 'Ali ibnMuhammadal-'Anbaree,Al-HukumBigayreeMaaAnzalAllah w
Usoolal-TakfeerfeeDaw al-Kitabwal-SunnahwAqwaalSalafal-Ummah,p. 19-29.
32
Their leaders declare in open:DonotattempttocausetheMuslimtoabandon
his religion and embrace Christianity. However, sufficient for you is the
placement of doubtand scepticism in his religion.If you caused him to entertain
doubt in his religion, then itwillbecomeonewhichispolluted anddeficient,
andthisissufficient.
[0 Believers] - Banishdoubtanduncertaintyfromthisreligion. Forthis [Deen]
hasbeenennobled andhonouredwithprestige,ascendancy,andsufficiency.
In relation to their attempts to invite youto embracethereligionofthe
Christians, which is founded upon falsehood and stupidity: That is
inconceivable.
For the Christiansareperverted anduponmisguidance. Thishasbeenaffirmed
inthetraditionof theMessenger<rl-'J <Js.:'1.)-).13
The religion ofAl-Maseeh wasacorrectreligion,atrueDeen atthetimeofit's
revelation,priortoit'sabrogationbytheVocationof theProphet <rl-' J <Js. .. lll .)-).
TheSecondCondition:
Theindividualisin possessionofreligion.
[A levelofreligiousawareness]thatcauseshimtobevigilant,andprotectshim
fromtemptationanddesire.Foramandevoidofreligionwhotravelledtoaland
of disbelief would become submersed therein. He would discover the
quintessence, the purestandmostperfectmanifestationoftheDunya. Alcohol,
fornication, homosexualityandotherevils [beingavailable inabundance].
TheThirdCondition:
Theexistenceofa needcompellingtheindividualtotraveltothisland.
13Collected:al-Tinnidhi(2953, 2954)withthe text:
'" '" "...".
* *
/' /' /'
TheJews havethe Wrath[ofAllah]upon themand the Christiansareupon misguidance.
- Collected: Ahmad (378/4)withthetext:
'" .. .. .".
* .... .1*
--.,SJ -.,.J: .J 'Jt.:' rr.-. --..J.
/' /' /'
Indeedthe Wrath[ofAllah]isupon theJews and thedeviantsaretheChristians.
33
An explanation of Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
For example: The individualissufferingfromaparticularmedicalcondition.
In ordertoobtainaremedyheisobligatedtojourneytothelandsofatheism.
Or there is a need for a certain typeof knowledge,specifictohim,whichis
unavailable in an Islamic land. Thus he undertakes the journey in orderto
acquirethattypeofknowledge.
Or a matter pertinent to the businessofanindividual.Hethereforetravelsto
thisland,conductshisbusinessandthereafterreturns.
It is important to note that the validity of these journeys is dependant upon
the existence of a need.
Hence, I ascribe totheopinionthatthosewhoundertakethesejourneys forthe
purposeofmeretourism:
They are transgressors, and every qirsh'" they spend upon this journey is
forbidden forthem.Thisisasquandranceoftheirwealthforwhichtheywillbe
held accountable on the Day of Judgement. A day wherein they shallfind
neither the convenience of space, nor the comfortof relaxation. A day wherein
theyshallfindnotsavetheirdeeds.
These are the peoplewhosquanderedtheirtime,causedtheirwealthtoperish,
and corrupted their character. Perhaps indoingsotheywereaccompaniedby
their families. I am astonishedbythesepeoplewhojourneytothelandsofthe
unbelievers. Wherein the voice of the Muadhin
l 5
is not heard, nor the
remembranceof Allah.Rather,audibleare thehornsof theJewsandthebellsof
the Christians. Theycontinuetoremainintheselandswiththeirfamilies,their
sons,andtheirdaughters,andtheneviltakesplace.
WebeseechAllahforgoodhealthandsecurity.
This is from amongst the trials andtribulationswhichAllahhaspermittedto
afflict us, the calamityandcatastrophethathasdescendeduponus.Forweare
now living amidst it's presence as a direct consequence of our sin and
transgression.AsAllahhas stated:
14 [TN]- Literally: Piaster, the smallest available denominationofanyonecurrency.
IS [TN]- Theannouncerofthehour ofprayer.
34
An explanation oCRiyadh al-Saliheen from the wordsof the Master ofthe Messengers
Whatevermisfortunebefallsyou, itisbecauseofwhatyourhandshave
earned,andHeisOft-Forgiving
[Surahal-Shura :Ayah30].
We havebecome heedlessandnegligentinourcountries,believingthatAllahis
unaware of whatwedo.AsthoughHeisdevoidof knowledge. AsthoughHeis
indifferenttothewrongdoeruntilHeseizeshimandheisneverreleased.16
These torturous and agonising conditionshavecreateddifficultyandhardship
forthepeople, howevertheirheartshavebecomehardened, andrefugeissought
inAllah.IndeedHestated,GlorybetoHim:
;"" ,}//,/ '/' .A// //
.

;J
Weseizedthemwithapunishment,buttheyhumblednotthemselvesto
theirLord,nordidtheyinvoke (Allah),submittingtoHim
[Surahal-Mu'minoon:Ayah76].
They were afflicted with a torment that descended upon them,andyetthey
neglected to submit themselves to Him, heedless in turningtowards Himin
supplication. They feared neither His rage norHisanger,fortheirheartshad
become hardened. We beseechAllahforgoodhealth.Theheartsof thepeople
have perished,theseincidentshavebecomeamatterofnorm,comparable tothe
passingofcoldwateroverone'sheart.
I
?
16 [TN] - Founded upon the traditionofthe Prophet(,-i-J<# .';,1";"'):
" ,.. .1.////.J ,,.. // //" ,.. II ///// '" ..--:
- -- *
--...'. _ ..J _ .J __\- .-....s->\-- -c;
,.. ,..",

,.."..,-

IndeedAllah isindifferenttotheoppressor,until HeSeizeshim,[then] Heneverreleases
him.
Thereafterhe .1"';"') recited: Such isthe SeizureofyourLordwhen HeSeizesthe
[populationof]towns whilethey aretransgressing.VerilyHisSeizureispainfuland
severe
[SurahHud :Ayah102]
Collected:al-Bukhari(4318),Kitab Tafseer al-Qur'an.
17 [TN] - The slave isnot afflictedwith apunishmentgreaterinseveritythan the hardeningof
the heart and beingdistantfrom Allah. For the Fire was createdtomeltthe hardenedheart. The
35
An explanationofRiyadh al-Saliheen fromthewords ofthe Masterofthe Messengers
most distant heartfromAllahistheheartwhichishardened. Iftheheartbecomeshardened, the
eyebecomesdry.
Iffour matters are exceeded in quantity, beyond what is necessary, theheart shallbecome
hardened:
Food, sleep, speech and sexual intercourse. A body afflicted by disease does not derive
nourishment from food or water, similarly a heart diseased by desiredoesnotbenefitfrom
admonishmentandexhortation.
Whosoeverdesirestopurifyhisheart,thenlethimpreferAllahtohisdesires.
The heartwhichisclingingtoit'sdesires isveiledfromAllah,commensuratetothedegreethat
it is attached to them. The hearts are the Vessels ofAllah uponHisearth,hencethemost
belovedofthemtoHim,aretheonesmostcompassionate, pureandresistanttodeviation.
They (the transgressors) preoccupied their hearts [inthepursuance] oftheDunya,wouldthat
they had preoccupied themwithAllahandtheHereafter, thensurelytheywouldhavereflected
upon the intended meaning ofHis poignant Words and Verses. Their hearts wouldhave
returned to their masters withawisdom,marvellously curiousand[inpossession] oftherarest
ofpreciousgems.
Iftheheartisnourished withremembrance, it's thirstquenchedwithcontemplationandcleansed
fromcorruption, itshallwitnessremarkableandwondrousmatters, inspiringwisdom.
Not every individualwhoisendowedwithknowledgeandwisdom,andassumesit'scharacteris
from amongst it's people.RatherthePeople ofKnowledgeand Wisdomarethosewho infused
lifeintotheirheartsbyslayingtheirdesires.Asfortheonewhoslayedhisheart andvitalisedhis
desires,thenknowledge andwisdomisnakeduponhistongue.
The destruction of theheartoccursbysecurity[inthisDunya] andnegligence, it'sfortification
occurs by fear and remembrance. If theheartrenouncesthepleasures oftheDunya,itsettles
uponthe [pursuance]ofthepleasures of theHereafter, andamongstthosewhocalltowards it.
Should the heart become content with the pleasures ofthe Dunya, those pleasures [ofthe
Hereafter]cease[tocontinue].
Yearning for Allah and His meeting is like the gentle breeze blowing upon the heart,
extinguishing the blaze of theDunya. Whosoever causedhishearttosettlewithhisLordshall
be inastate,calmandtranquil, andwhosoever sentitamongstthepeople shallbedisturbedand
excessivelyperturbed.
For the love ofAllah shall notenteraheartwhichcontainstheloveofthisworld,exceptasa
camelwhichpassesthroughtheeyeofaneedle.
Hence, the most beloved servant before Allah is the one whomHeplaces inHisservitude,
whom He selects for His love, whom HecausestopurifyhisworshipforHim,dedicates his
objectives forHim,histongue forHisremembrance,andhislimbsforHisservice.
The heartbecomes sick,asthebodybecomessick,andit'sremedyisal-Tawbahandprotection
[fromtransgression].
It becomesrustyasamirror becomesrusty,andit'sclarityisobtained byremembrance.
It becomesnakedasthebodybecomesnaked, andit'sbeautification isal-Taqwa.
36
An explanationofRiyadh al-Saliheenfrom thewordsoftheMaster oftheMessengers
Refuge in Allah issoughtfromthedeathof theheartsandtheirhardening.For
ifthe people had awareness,understandingandlifeintheirhearts,theywould
not have arrived at these tragic circumstances. This predicament which is
considered tobeawar,destructiveanddeadly.Awarwhereinnervegas,armies
and other armaments are being employed. Yet notasingleindividualcanbe
foundmovingorstationeryexceptbytheWillof Allah.
From amongst the people, there are thoseinthesetimesof turmoilwhohave
departed with their families, parading and promenading in the lands of the
infidels, in theplacesof disobedienceanddebauchery,andinthecommunities
ofbuffooneryandimpudence.RefugeissoughtinAllah.
I reiterate this point: Emigration fromthelandsof theunbelievers,wherein
youarepreventedfromestablishingyourreligionisobligatory.
Journeying tothelandsofatheismforthe purposeofDa'wah ispermissible
iftheindividualtreadsupontheplatformofinfluence.[Thisjourneyisdeemed]
permissible because it is performedforthegreatergood,fortherearemanyin
the landsof theunbelieverswhoarewoefullyignorantaboutIslaam.Theyhave
no knowledgeconcerningit,rathertheyhavebeenmisguided.It issaidtothem
that Islaam is a religion of savagery and barbarism, composed of rabble.
Particularly if those who are resident in the West learn ofthe incidents
perpetrated at the hands [of theMuslims].Theymentionthatthosepeopleare
Muslimsandthenask:WhereisIslaam?
This is barbarism, so they flee from Islam as a direct consequence ofthe
Muslimsandtheiractions.
WeimploreAllahthatHeguidesusall.
TheSecondCategory:TheAvoidanceofaDeed.
This category involves the abandonment of all that Allah has prohibited
concerning wrongdoing, transgression, anddebauchery.AstheProphet~ 1 J..-o)
<r"-'J mentioned:
It becomes hungry and thirsty as the body becomes hungry, and it's food and drink is
knowledge,love,dependence,repentanceandservitude.
Consult:(IbnQayyimal-Jawziyyah,Al-Fawaaid, p.111-112).
37
An explanation of Riyadh a1-Saliheen fromthe wordsof the Masterof the Messengers
, "
'. r." , . .r? .' '. ...:
f!'I'-.-fJ':' .....'J".:'"
,.,
The Muslim is the one who the Muslims are safe from - his tongue and his
hand - the Muhaajir is the one who abandons that which Allah has
declared unlawful.
18
So abandon therefore, all that Allah has declared unlawful, whether it be
connected to the Rights of Allah, or connected to the rights of individuals.
Abandon abuse, profanity, unlawful killing, deception, consuming wealth
unjustly, disobedience to one's parents, and severing the ties of kinship. All
matters decreed as unlawful by Allah, distance yourselves from them.
Irrespective of whether or not your soul invites you to these actions, and
encourages you to partake. Remember that Allah has declared them forbidden,
so abandon and distance yourselves from them.
The Third Category: The Desertion of the Doer.
In certain circumstances, the abandonment of the doer is deemed necessary. The
People of Knowledge have presented the example of an individual who openly
commits wrongdoing, [an action] which he is indifferent towards.
Abandonment is prescribed for this individual, if in doing so there is a benefit to
be gained and a greater good.
The greater good and benefit is deemed to occur: If during the period of
abandonment the individual recognises his transgression and resolves to avoid
it.
An example to illustrate: An individual notorious for deception and fraudulent
activity in the transaction of buying and selling. The people decide therefore to
abandon him. As a consequence, the wrongdoer seeks repentance for his
misdemeanours and regrets those [misdeeds] which he has committed
[previously].
A second individual: Involved in usurious practices. The people therefore
choose to abandon him, they do not convey the Islamic greeting upon him and
they refrain from conversing with him. Upon recognition of this the individual
experiences feelings of discomfiture and regret, and decides therefore to return
to the correct way.
18 Collected: aI-Bukhari (6484), Kitab a/-Raqaaiq; aI-Muslim (41), Kitab al-Imaan.
38
If the act ofabandonment does not yield any benefit or advantage it is
impermissible to abandon that person.Thisisbaseduponthepremisethatthe
individual concerned is committing an act ofdisobedience and not one of
unbelief." For theunbelieverisdeclaredanapostateandheistobeabandoned
19 [TN] - Consultfootnote 12.
(A) HaveknowledgethatKufr(unbelief)isoftwotypes:
oj
1.Kufr 'Amal(unbeliefin action)[ ~
,
A minor form ofKufr, the commission ofwhich does not resultinthe expulsionfrom the
religion.
..... oj
2.KufrJuhoodw'Itiqaad(unbeliefby rejectionandbelief) [ ; ~ G ~
Amajorform of Kufr, the commissionof which does resultinthe expulsionfromthe religion.
Furthermore - Kufr perpetrated in 'Amal (action) is categorisedinaccordanceto that which
negatesImaan(faith)and that whichdoes not.
Hence, the act ofprostrating to an idol, scorning and ridiculing the Qur'an, killing the
Prophet(s)and abusinghim are all actionswhich negateone'sImaan.
In relation to ruling by other than that which Allah has revealedand abandoningthe prayer:
ThesearedeemedabsoluteKufrinaction[only].
Never-the-less this generalprinciplecontainsacertainconsideration:Perhapsthe actionmay be
deemed Kufr 'Itiqadeeyah(belief).This may occurifaconnectionexists betweenthe actionof
Kufrand the presenceof acorrupt 'Aqeedah(Creed).
For example: The individual who ridiculesthe prayerand thosewho offer the prayer,and his
preferenceto bekilledratherthan pray if the rulerinvites himto theprayer.
KufrJuhoodw'Itiqaad(unbeliefby rejectionandbelief):
An individual disbelieves in that which heknows is fromthe Messenger(rl-) ;;.\ J-), inspired
byAllahthe MostHigh.
[Including] the act ofrejecting the Names ofthe Lord, His Attributes, His Actionsand His
Rulings, which form the fundamental essence ofHis Oneness (Tawheed). [In addition] a
rejection of His worship alone, withoutanassociate,see (Usoolw Dhawaabitfeeal-Takfeer,
Shaykh 'Abd al-Lateef ibn' AbdurRahman ibn Hasan Aala al-Shaykh,p.36).
Hence, Kufr is deemed an attributeof the one who rejectsany matterfrom amongstthose that
Allah the Most High has commanded faith upon, after the establishmentofthe proof, and the
arrival ofthe truth [tothe individualconcerned], see(Ibn Taymiyyah,Majmooal-Fataawa,(18-
19/4).
Al-' Allamah al-Qur'anee Muhammad aI-Ameen al-Shanqeetee (may Allahhavemercyupon
him) mentioned:
-- --
--
39
AnexplanationofRiyadhal-Saliheenfromthewordsofthe MasteroftheMessengers
AI-Kufr: Either it is[deemed]Kufr Doona(inferiorto) Kufr, orperhaps ithasbeen performed
because [that action] hasbeenconsideredlawful.Ortheintentionhasbeentorejecttherulings
ofAllah,refuting themwithknowledge ofthem.
In relation to theonewho rulesbyotherthanthatwhichAllahhas revealed: [Perhaps] he
is aware that he iscommittingasinandanevilaction. Indeedhisdesires have impelled himto
dothis,he isfromamongstthe disobedientMuslims, see(Adhwaa al-Bayan, 104/2).
[He continued (may Allah havemercyuponhim)] [Hence],theonewhodoesnot rulebythat
which Allah has revealed, believing thathe isperpetratingasin,andanevilaction: HisKufr,
injustice, andtransgressionisnotonewhich shallexcludehimfromthereligion.
Shaykhal-Islaam (mayAllahhavemercyuponhim)mentioned:
The People ofHadeeth,theJuristsfromamongsttheMalakeeyah,Shaofi'eeyah,Hanbaleeyah,
the general Soofeeyah, groups from the People ofKalaam (Creed), fromamongstthose who
adhere to the Sunnahandthosewhodonotadhere totheSunnah, associated totheMu'tazilah,
Khawaarijetc.:
Are all in agreement that the one who does not believe[inacertainmatter]afterthe
establishment of the proof[by meansofthe] Revelation,isan unbeliever,see(Majmoo al-
Fatawaa, 86-87/20).
(B)AI-ImamAl-Tahaaweementioned:
" }/ "" " ",,,. " ..-: }
;,w.' . . \'..i' .'),j
---.T-' --.,).- J _ .\- ,.' ._._IT--..t. J
We do notchargeanyindividualfrom [amongst] the 'PeopleoftheQiblah' withunbelief
[dueto thecommissionof]a sin, whichhe has not[deemed] to be lawful.
We do notsay thatasin shallnotharmtheImaanoftheonewho committedit.
Never-the-Iess certain matters of confusion remain, mentioned fromthewordsofAI-Shaykh
AI-Tahaawee (mayAllahhavemercyuponhim):
TheLegislatorhas indeeddesignated[the commission] ofcertainsins to beKu!r.
Allahstated:
/. .......J....... .J, ., " "

Whosoeverdoes notruleby thatwhichAllahhas revealed,sucharetheunbelievers
[Surahal-Mai'dah:Ayah44].
TheProphet ,}-)said:
.J J/ }
* .
"-
Abusinga Muslimissinful,fighting [against] him isunbelief.
Collected: al-Bukhari(46), Kitab al-Imaan.
40
Hestated(.-J-J <# ;', J-):
,. //
* . .'<J... '. /( \l( ...;.;, J -, u*
.
" ,.,. ,.
Donotreturn- afterme- to [astate of]unbelief,strikingthe necksofoneanother.
Collected:al-Bukhari(118),Kitab al-'llm.
/ // /< ""//

;. . ,,-
If an individualchargeshisbrotherwith unbelief,indeed itreturnstooneofthem.
Collected:al-Bukhari (5638),Kitab al-Adab.
"....... oJ". ,. // , "",. ,. // ,. " ",. /' .1 /'
-/ . .N -<' .A"'i. .J.
<: /-/ -f-. /-/ -..fJ / / -..>
/' /'
,. ",.",. ",. ,,; ///",. ,. J ",.

". ".,. ",.
Whosoeverassumesthe [following]four[characteristics]shall be[deemed]apure
hypocrite,and whosoever assumesoneofthe followingfour characteristicswillhaveone
attributeofhypocrisy until heabandonsit:
1.Wheneverheisentrusted,hebetrays[thattrust].
2.Wheneverhespeaks, heuttersa lie.
3.Wheneverhemakesacovenant,heacts treacherously.
4.Wheneverhequarrels,he[behavesinan]eviland insultingmanner.
Collected:al-Bukhari,Kitab al-lmaan.
Hesaid(r"--J<#.l.\ J-):
;;
/' /'
9 .J
-..fJ-
oJ J .-:

Thefornicatoris not aBelieverwhen hecommitsfornication,a [thief]isnotaBeliever
when hesteals, the [onewhoconsumesalcohol]isnotaBelieverwhen hedrinks,and
repentanceisoffered afterthat.
41
An explanation of Riyadh a/-Saliheen from the wordsofthe Master ofthe Messengers
Collected:al-Bukhari(6312),Kitab al-Hudood.
Hesaid(r!-J .'1
" ;,.J.
....... "'1/ ./'* .r-:
/ 'J' P'J'J/r' ---..J!.
/" / /"
[The distinction] betweena man(Muslim)andbetweenShirk andKufr isthe
abandonmentofthe prayer.
Collected:ai-Muslim (116),Kitab al-Imaan.
Hesaid(r!-J ':'1 ):
/J.. "" ""''' "..
Gd\:.ll--J--.Jt::.:\ '*
...;'" // " "
Twocharacteristicsamongstthe people are[considered] unbelief.
Tocallinto questionan [individual's]parentage,andwailinguponthedead.
Collected:ai-Muslim(100),Kitab al-Imaan.
Hesaid(r!-J
// //, ;'" "
-, ./ '*
J'U. --r
/"/"
Whosoevertakesan oath otherthanby[the nameof]Allah, has indeeddisbelieved.
Collected: AhmadandHaakim,(al-Irwa'a (2561,declaredSaheeh.
Hesaid(r!-J
" f" //.-',. "'(-(1''' AI(
'* r. JIJ'*
/" /"
Whosoevervisited asoothsayer,or approachedhiswifeinthe rear[orifice], has
disbelievedinthatwhich was revealedupon Muhammad.
Hadeeth Saheeh: ConsultAdaab al-Zufaaf, ShaykhAl-Albanee.
The Response:
Ahl al-Sunnah are in absolute agreement [without variance], thattheonewhoperpetrateda
major sin (Kabeerah) isnottobechargedwiththe[category]of Kufr whichwouldresultinhis
completeexpulsionfromthe Millah (thereligion),astheKhawaarij allege.
If [however] the [individual] committed [that category] ofunbelief which resulted in his
expulsion from the Millah, hewouldindeedbe[deemed]anapostate,whoistobekilledupon
AnexplanationofRiyadh al-Saliheen from thewords oftheMaster oftheMessengers
42
upon everyinstance, regardless of whether theabandonmentcontains benefitor
not. Never-the-less, the one whosetransgressionisotherthandisbeliefcannot
beabandonedforaperiodinexcessof threedays,
FortheMessenger stated:
l ..-:....... /' ....... /' ;"I"" AfII'" /' /< <,} .......
,/\,{.-" \,{.-" .-" . :\,;..\/-' '/' . \\::-\"\-.:'U*
'.-..$./ d'Y":'-..J./. /
/ / /
/
*
i

'
/ /
ItisimpermissibleforaBelieverto abandonhis brotherin excess ofthree
[days].Theymeetandoneturnsaway,thentheotherturnsaway,thebest
ofthemistheonewhostartswithal-Salaam.
2o
every circumstance. [Furthermore] the pardon of theoneentrustedwiththetaskoffixingthe
modeofpenaltywouldnotbeaccepted.
A response to thestatement:Thepunishment(Hadd) oughtnottobeapplied forfornication,
theft,andtheconsumption ofalcohol.
The invalidityanddepravityofthisstatementisknown,foritisamongstthose mattersfromthe
religionofIslaam,where[cognisance] isdeemedobligatory.
Ah/ al-Sunnah are inagreementthatthis[individual]doesnotexitfromImaan andIslaam.[In
addition] he does not enterintoKufr (unbelief). Hedoesnotwarranteternaldamnation [inthe
company]oftheunbelievers, astheMu'tazila declare. Indeedtheir statementisfalsetoo.
Verily,AllahincludedtheperpetratorofthemajorsintobeamongsttheBelievers. ForHesaid:
.......... """J
A. Gil ., w\;-, 1/ .jj\q \;'
"( --.)d' / . / !f'" 't.: "r
oyou who believe,al-Qisaas(theLawofEqualityinPunishment)isprescribedfor you in
[theact] ofmurder
[Surahal-Baqarah :Ayah 178].
ToHisstatement:
A..j /.J. . .1' /':)..
"( / 'J.r-;.t::.... -f --.J.- -.:r r /0
If anypardonisgrantedbythe brotheroftheslain,then fulfil any reasonabledemand
[Surahal-Baqarah :Ayah 178].
'.., ,-; t'
Accordingly, thekiller wasnotexcludedfromthedescription: t: [0you who
believe], rather the brotherofthe slain was entrusted with the taskof fixing the mode of penalty
(a/-Qisaas ).
Theobjective being:Brotherhood[in]religion,withoutdoubt.
43
AllahtheMostHighdeclared:
,. -('/ J""," AfI"'/
,i. .. .t..i:\k . r. },.
'" -, -...f----..} ---..}ur
/ /
If two partiesfrom amongstthe Believersfight, makepeacebetweenthem
[Surahal-Hujuraat :Ayah9].
ToHisstatement:
J // J. ,.
,i. '<:,,, . . I' -t;{. ' . \:;\},.
'J>.---..}..r"r r
/ /
TheBelieversarebuta single brotherhood,somakepeaceandreconciliationbetween
yourtwo [contending] brothers
[Surahal-Hujuraat :Ayah 10].
The texts of the Book, the Sunnah andal-Ijma'a (consensus) indicatethatthefornicator, the
thief and theslanderer arenottobekilled.Ratherthepunishment(Hadd) istobe implemented
uponthem.[Thetexts] indicate[therefore]thattheperpetratorisnot [deemed]tobeanapostate.
IthasbeenestablishedfromtheProphet(rl--J J.-) thathesaid:
,. ,.,.},.,.,. .:............,. ,....,. A ,. //
.(' '/y .
<: 'J.J ---..}1J:"'"r-. -..r".J N -..f
/
"".,. ,. / J,. ",.
"
J// A" .,. J ,.
.

"..
<: --....r,----..}uN .J.
,. ,. ,..",.
Whosoeverhas causedoppressionto his brother[inrespectof]his reputationoranyother
matter,oughtto absolvehimselffrom iton this day. Beforethereisneitheradeenar nora
dirham (forcompensation),ratherifhe isin possession ofgood deedstheyshallbetaken
from him commensurateto hislevelofwrongdoing.If hehas nogood deeds,the sinsof
thosewho heoppressedshallbeconferreduponhim.
Collected:al-Bukhari(2269), Kitab al-Mazhalim wal-Gasb.
It is thereforeestablished [byvirtueofthistradition],thattheoppressor can beinpossession of
gooddeeds,fortheoneoppressed [byhim]shalltakehisrightfulsharefromthem.
Similarlyitisalsoestablished fromtheProphet (rl--J .;;.,J.-), thathestated:
44
An explanationofRiyadh al-Saliheenfromthe words of the Master ofthe Messengers
Hesaid: IndeedtheMuftis amongst myUmmah isthe onewhocomesonthe Dayof
Judgementwith the prayer(it'sperformance),the fast(it'sobservance),and theZakat
(it'sdonation).
Hecomesand has indeedabusedsoandso,hehasdefamedsoandso,hehasconsumed the
wealth (unjustly)ofsoand so,hehasshedthe bloodofsoand so,and hehashurtsoand
so.
Hence, he(the oneoppressed)willbegivensuchand such from hisgooddeeds,and such
and such from hisgooddeeds.If hisdeeds areexhausted before hehas relieved himselfof
hisobligations,hewillbeconferredwiththe bad deedsofthosewhom heoppressed.
Heshan thereafterbecast intothe Fire.
Collected: aI-Muslim(4678), Kitab aI-Birr w al-Silah.
Verily,AllahtheMost Highdeclared:
" . .", .
.J.. ,,;.,O( ',1 )..
'11(" ............."." ... "" '--""""" '1' ...
/
Verilygooddeedsinvalidateevilactions
[Surahal-Hud:Ayah 115].
This Verse indicates that an [individual]whoisina[particular]circumstancewherebyhehas
causedoppression, [canbymeansof]performingrighteousdeedserasehisevilactions.
There[exists]a matterwhosecomprehensionisimperative:
Ruling by other than that which Allah has revealed, can be deemed Kufr whichresults in
expulsionfromthereligion.
[Or]It canbeconsidered disobedience: MajororMinor.
[Or]Itcanbedeclared Kufr: EitherMajazzee(figurative,not literalinmeaning), orMinorKufr.
[Thisstatus]isdependent uponthe conditionoftheruler(ortheoneplaced inauthority).
If [the ruler] believesthatrulingbythatwhichAllahhasrevealed isnotobligatory, byhisown
volition (intheabsence ofduress) orheridicules it,[inadditionto]havingcertaintythatitisthe
RuleofAllah:Thisisdeemedthe GreatKufr.
If [the ruler] believes it is obligatory to rule by that which Allahhasrevealed, andhehas
knowledge ofthis matter but decides to abandon it, [in addition] to hisconfessionthathe
deservestobepunished(byreasonofhisabandonment):
This [individual] is disobedient, he is to be called an unbeliever who hascommitted Kufr
Majazzee,orMinorKufr,[henceheisnotexpelledfromtheMillah].
If [the ruler] isignorant [ofaparticular matter] connectedtotheLawofAllah,despite hisbest
efforts [to understand], [in addition to] placing all his mental ability in [an attempt]to
comprehendtheruling,never-the-lesshecommitsanerror:
This [individual is deemed] mistaken. He shall obtain the reward for his Ijtihaad,andhis
mistakesshallbeforgiven.
Consult:(IbnAbeeal-'Izzal-Hanafee,Sharhal-Aqeedahal-Tahaaweeyah,p.316-324).
45
Furthermore, it is known that the commission of an [act of] wrongdoing, other
than acts of disbelief amongst Ahl al-Sunnah w al-Jama 'ah does not cause an
individual to leave the fold ofImaan.
Thus the point to consider: Does the act of abandonment benefit or not?
If there is an advantage in doing so, the individual is to be deserted. The
evidence to justify this course of action is contained in the story concerning
Ka'b ibn Maalik, Hilaal ibn Umayyah, and Muraarah ibn Rabee' (may Allah be
pleased with them all).
These Companions are the ones who neglected to participate in the Battle of
Tabook." Hence the Prophet <rL-J<#..''J.-) abandoned the three individuals and
commanded the Muslims to do likewise. However, in their act of abandonment,
the Muslims yielded a substantial benefit.
For the earth contracted upon the [three absentees] despite it's expanse, and
their souls did too. As a consequence, the three Companions (may Allah be
pleased with them) sought recourse to Allah. This action caused them to
become certain that there was no sanctuary from Allah except with Him. They
sought repentance towards Allah and He furnished them with His acquiescence.
[Accordingly], these are the three categories ofAl-Hijrah:
1. Al-Hijrah - From a particular place (the migration of an individual).
2. Al-Hijrah - From an action (the avoidance of a deed).
3. Al-Hijrah - From an individual (to abandon the doer (of a deed)).
* * *
20 Collected: al-Bukhari (6077), Kitab a/-Adab, (6237), Kitab al-Ista'dhaan.
ai-Muslim (2560), Kitab a/-Birr w al-Silah.
21 Collected: al-Bukhari (4418), Kitab al-Magaazi'; ai-Muslim (2769), Kitab a/-Tawbah. This
tradition concerns Ka'b ibn Malik and his non participation in the Battle of Tabuk. Consult
Hadeeth Number 21, page 239.
46
An explanationof Riyadhal-Saliheenfromthe words of the Masterof the Messengers
Hadeeth. Number2.
It has been related by the Mother of the Believers, the Mother of
'Abdullah, 'Ayesha (may Allah be pleased with her), who said: The
MessengerofAllah said:
An army shall conduct a military expedition against theKa'bah. When
they [arrive at] thelandofBayda'a, theyshallbedevoured[bytheearth],
fromthefirstofthemtothelastofthem.
'Ayesha (may Allah bepleasedwithher)said:0 MessengerofAllah,how
can it be that they shall bedevoured,fromthefirstofthemtothelastof
them, whenthereshallbemarketsandthosenotfromamongstthem[with
them].
He said: Theyshallbedevoured,fromthefirstofthemtothelastofthem,
thereaftertheyshallberesurrectedupontheirintentions.
Agreedupon.Thisisthetextofal-Bukhari.[2]
The Explanation.
His statement: An army shall conduct a military expedition againstthe
Ka'bah:
The Noble Ka 'bah, safeguarded and preserved by Allah, the One whohas
deliveredit fromeveryevildesign.
The Ka 'bah is the HouseofAllah,constructedbyIbraheem(r:lL-)i:lLaJ1 <"l.) andhis
son Isma' eel (r'lL-) They established the foundations of the House,
declaring:
[21 Collected: al-Bukhari(2117), Kitab al-Buyu ';aI-Muslim(2884), Kitab al-Fitan.
47
An explanationof Riyadha1-Saliheenfromthewordsof theMaster of theMessengers
II' ///
,j. },..
"\ r;;- 0--- tor: .J T
/'
OurLordaccept(this service)fromus,VerilyYou aretheAll-Hearingand
theAll-Knowing
[Surahal-Baqarah:Ayah 127].
The [Ka'bah] is the House which Abrah desired to attackfromYemen.He
therefore orchestrated a vast military expedition comprising of animmense
army. Hepositionedamammothelephantatit'svanguard,intendingtoemploy
itasameansofdemolishingtheKa 'bah, theHouseofAllah.
As the army approached the Ka 'bah, they arrived at a place named al-
Mugammas, heretheelephantbalkedandrefusedtocontinue.Thearmystarted
to chide and rebuke the beast,inanattempttopersuadeittoproceedtowards
theKa'bah, howeveritrefusedtocontinue.
When the army returned towardsYemen,theelephanthastenedandincreased
it'space.
It was for this reason that the Messenger ofAllah (,..L--J<# .l.1 J..o) statedinthe
Expedition of Hudaybeeyah, (concerning his camel al-Qaswa 'a, whobalked
withoutreason):
.1.1 ;';' ....... "t'"",

'" /'
al-Qaswa'a didnotbalkandkneeldown,andthatisnotfromher
character.
1
HeutteredthisstatementinresponsetotheCompanions' observation:
....... <", ....... <''''''

[al-Qaswa'a] balkedandkneltdown(withoutreason).2
The Prophet C.. was defending the camel, for oppression is
impermissible,evenifthematterconcernsanimals.
I Collected:a1-Bukhari(2731),Kitab al-Shuroot.
2 Ibid.
48
His statement: al-Qaswa'a did not balk and kneel down, and that is not
from her character: Denoting: Disposition.
He (rl-J J-) continued to explain:
However He obstructed her, the Elephant's Impeder.'
The Elephant's Impeder: He is the Lord, Glory be to Him, the Most High.
The Messenger of Allah continued:
> '" " ,.:" J."" ."
*' ..... ... :.it:..:Uoi:a .. *'
..rr:- . 'j>" --/.; _ ,
"".. " "
By Him in Whose Hand is my soul, they (the unbelievers from the Quraysh)
ask me not concerning a plan, glorifying the Sacred Sanctuaries of Allah,
except that I shall respond to them."
It is important to note that the Ka 'bah was attacked from the direction of
. Yemen by a colossal army, guided by a mammoth elephant, intending to
decimate the Ka 'bah.
When the army arrived at al-Mugammas, the elephant balked and refused to
continue. The army rebuked and chided the beast, but to no avail. They
therefore remained in that position, and were confined to that area.
-(
[Thereafter], Allah sent upon them birds: : (abaabeel).
/
-(
: (abaabeel): Numerous flocks of birds.
/
Each bird carried a stone which was grasped between it's legs. They cast those
stones upon individual soldiers from amongst the army, until they were struck
upon their heads and the stones were caused to exit through their posteriors:
3 Ibid.
4 Ibid.
49
An explanationof Riyadhal-Saliheenfromthewordsof theMasterof theMessengers

Causingthem[tobecome]likean emptyfieldofstalks
[Surahal-Feel :Ayah 5].
Analogoustograindevouredbycattle, struck hardintotheearth.
Concerningthis incident, Umayyah ibnal-Salatsaid:

\...=:.
JJA- .-..r-..r- .tJ:- v-:>
'11ie etephant was impeded' in a(.:Mugammas untiL:
It crawied'as tfiougfi it was wounded'
Accordingly, Allah the Exalted, the Most GloriousprotectedHisHouse from
the evil designofthis tyrannical king,who cameinordertodemolishtheHouse
ofAllah.Verily Allahthe Exalted, the Most Gloriousdeclared:
</ ,JtJ
. }O 1- .N
"( ---..t- r-: J: -- <:.J)"
/ /
Whosoeverdesiresinitargumentwithinjustice,Weshallcause himto
tasteapainfulpunishment
[Surahal-Hajj :Ayah25].
It ismentionedthattowardsthefinalhour, anationshallproceedforth toattack
theKa'bah, bymeans of anenormousarmy.'
5 [TN] - [A] - Allah knows best [concerning the identity] of thisarmy.Never-the-less the
meaning evident from thetraditions indicatethatthisarmyshallbedispatchedinorder tofight
the Mahdee (peace beuponhim),whenheseeksprotectionintheHouse. TheProphet (.,t. J-
mentioned:
",.,.,.,. //.. IJ,.,. J,.,. J/// '" /J ,.,. '" J

,.,. ,. ".",.,.,.,. ,..,.,.,.. '"
./ J./ .,.
. :JI:;
...... '" -'" -.. '" ,.. "'- .
/
The[one)seekingsanctuaryshalltake refugeintheHouse.Anarmyshallbedispatched
againsthim.When they[arrive)at theland ofBayda'a theyshall bedevoured [bythe
earth].
Isaid: 0 MessengerofAllah,how[canthatbe)for theonewhowascompelled[to
participate).
50
An explanationofRiyadh a1-Saliheen fromthe words of the Masterof the Messengers
Hesaid: Heshall bedevoured[bythe earth]with the others,howeverheshall be
resurrectedonthe DayofJudgementaccordingtohisintention.
Collected:Muslim(5131),Kitab al-Fitanw Ashraat.
[This army] shall be from amongst this Ummah, as the [tradition] collected byai-Muslim
manifestly indicates. Not those who shall destroy the Ka'bah, fortheyareAl-Habasha.The
Prophet(,..LJ .y. .1., J-) stated:
" J// -( "", , l"" ,
. . "\' . L...t
.. ' ., .---.JY.JI..--.,F--...f:- ---.J..
""" " jill """ "
J .".""" ".. " .....,,,
\ "1\' , 'r.'. oJ< -'=Ir. A s , :JI; . Ul\ h'.... . \J\P r \;':\oW
I,)"
// , "" A"
"" J" , tI'''
. ,
"
Howastonishing!Peoplefrom amongstmyUmmah shall headfor the House [inpursuit]
ofaman from the Qurayshwhoshall takesanctuaryinthe House. [The people shall
continue)untilthey [arrive)at the landofBayda'a,they shall thenbedevoured bythe
earth.
Wesaid: 0 MessengerofAllah, indeed the way shall becongestedwith people.
Hesaid: Yes,from amongstthem:Theonewhowas percipientinspeech,the onewho was
compelled [toparticipate], andthe wayfarer.
Theyshall[allJbe destroyedbyasinglecalamity,[and then] proceedto arisefrom
miscellaneous origins. [For] Allah shanresurrectthem [according] to theirintentions.
Collected:Muslim(5134),Kitabal-Fitanw Ashraat.
Furthermore,[thereisanotherdifference]:Al-HabashareturnedfromtheHouse,howeverthis
armyshallbeconsumed[bytheearth]beforetheirarrivalattheHouse.
This tradition contains Prophetic information concerning matters of theunseenwhichAllah
made him cognisant of, Thesemattersare[deemed]fromamongstthose[principles]ofImaan
wherein belief is mandatory.Thereoughttobenoconfusionaboutthiscategory[of tradition],
which has arrived by [means of] the 'Khabar al-Waahid al-Saheeh.' For itisanevidence
amongst us in [matters] ofbelief,andSharee'ahrulings,thereisnodistinction[betweenthese
two], as I clarified inmybook:Al-Adilahwal-ShawaahidfeeWujoob al-AkhadhbiKhabraf-
Waahidfee al-Ahkaam w al-Qawaaid.
Consult:Bahjahal-NaazireenSharh Riyadhal-Saliheen. Saleemal-Hilaalee,p.32,33).
",y
[B]- :(InformationRelatedtotheReligion): al-Khabar: IsCategorisedin
Accordanceto the MannerinWhich itHas ReachedUs.ThereareTwo Categories:
"y
(1) - (recurrent): al-Mutawaatir: Thatwhichhasbeennarratedfromonegroupto
another. Convention dictates: It isimpossiblethattheywouldactincollusionuponalie,from
thebeginningofthechainofnarrationtotheend.
51
An explanationofRiyadh a1-SaliheenfromthewordsoftheMasteroftheMessengers
(2)- : (singular):al-Aahaad: Allnarration'sexcludingthoseclassifiedasrecurrent.
SomeindividualsfromamongstthePeopleofKalam, forinstance:
The Mu'tazila and whosoever followed themfromthe latergenerations,forexample:Shaykh
Muhammad Abduh, Mahmood Shaltoot, AhmadShalbee,Abdal-Kareem 'Uthmaan, amongst
others.InadditiontotheUsooleeyyeen:
Ascribed to the opinion that the Khabar al-Waahid can notbeusedasameansoffounding
matters of 'Aqeedah, rather only a definite evidence can be used to establish matters of
'Aqeedah, comprising of either a Verse or a Prophetic tradition, see (Sharh al-Kawkib al-
Muneer fee Usool al-Fiqh, 'Allamah MuhammadibnAhmadibn'Abd al-' Azeezal-Hanbalee,
p.350-356).
The assertion above concerning the impermissiblityofestablishingmattersof 'Aqeedah
upon singulartraditionsisinadmissible.
For indeed,if the authenticityof a tradition is established, it being [transmitted] by a trustworthy
chain ofnarrators, and has arrived to us in a correct manner,thenImaan uponitisindeed
obligatory, [in addition to] the affirmation of it. Irrespective ofwhether it is Khabar
Mutawaatir (recurrent) or Aahaad (singular).It importsupontheindividual[anobligation]to
maintainindisputableknowledgeconcerningit.
This is the creed oftheScholarsof ourPiousPredecessors,established upontheCommandof
AllahtheMostHightotheBelievers,byHisstatement:
,/ J,,/ J ,/,/J //,/,/ ,/
A' 'i' . (/-=-\\:2/ .//. .i J / / ;,u\ /.. \j\i..'y Ir. . . ('I;
<::r.;-I.... 'J-"J.J ,.'J.--...f.r>-.-J 'J r
'" '"
It isnot for a Believer,man orwoman,when Allah and His Messengerhavedecreeda
matterthatthey shouldbave anyoptionintheirdecision
[Surahal-Ahzaab:Ayah36].
Hisstatement,theMostHigh:
" '"
J.,::)r,;,u\
ObeyAllah andHisMessenger
IbnHajar(mayAllah have mercyupon bim)said:
The implementation ofthe singulartradition(Khabar al-Waahidi,bytheCompanionsandthe
Taabi'een without repudiation is ubiquitously circulated and known, foritdictatesthatthey
unanimouslyaccepted it,see(Fath al-Baaree, 234/13).
Ibn Abee al-'Izzmentioned:The UmmahhasreceivedtheKhabar al-Waahidwithacceptance,
by implementation[ofit],andattestation[toit].It doesdenoteindisputableknowledgeamongst
the vast majority ofthe Ummah. Itisonecategoryofal-Mutawaatir. Theredidnotexistany
variance [of opinion] amongst the Salafconcerning this matter, see (Sharh al-Aqeedah al-
Tahaaweeyah, IbnAbeeal-'Izzal-Hanafee,p.399-400).
A man questionedai-Imamal-Sbaafi'eeconcerninga matter.Heresponded: TheMessenger
ofAllahdecreedsuchandsuch.Thequestionersaidtoal-Shaafi'ee: Whatdoyousay?
52
He said: Praise be to Allah,doyouseeme[attending]thechurch?Doyouseethebelt(ofthe
Christians)aroundmywaist?
I say to you: The Messenger ofAllahdecreedsuchandsuch,andyourespond:Whatdoyou
say? Consult:(Mukhtasaral-Sawaai'q al-Mursalah 'alaal-Jahmeeyahwal-Mua'tallah, Ibnal-
Qayyim,350/2).
AI-Shaafi'ee also mentioned: When I narrate an authentic traditionfromtheMessengerof
Allah (rL-J ,l,' J-) and donotacceptit,Iwouldhavetestifiedtoyouthatmyintelligencehas
disappeared,see(Mukhtasaral-Sawaai'q,350/2).
Hence, he did notdifferentiatebetweentheKhabaral-WaahidandtheKhabaral-Mutawaatir.
[Furthermore], he did not distinguish between traditions pertaining to 'Aqeedah and those
pertainingtoamatterofaction.Indeedthedeterminingfactorwasfoundedupontheauthenticity
ofthetradition.
Al-Imam Ahmad stated:Weaffirm andaccepteverymatterthathasarrivedfromtheProphet
(,..L- J ,l,\J-) [bymeansof]asoundchainofauthorities.Ifwedidnotaffirmoracceptthatwhich
the Messenger came with, [by means of] repudiation and opposition to it, wewouldhave
opposedtheCommandofAllah.
".,. J" } J " J "
.. )\(StT\;
Whateverthe Messengergivesyou takeit,whateverheprohibitsyou from,abstainfrom it
[Surahal-Hashr:Ayah7].
Consult(lttihaaf al-Jama'ah,4/1).
Accordingly, al-Imam Ahmad did not stipulate any conditions [for acceptance] save the
authenticityofthetradition.
Ibn Taymiyyah stated: If [an action of] Sunnah is established, all the Muslims are in
agreement upon theobligationtoadheretoit,see(Majmoo'al-Fatawaa,Shaykhal-IslaamIbn
Taymiyyah,80/l9).
Ibn Qayyim mentioned in his refutation of thosewho rejectthe proofoftheKhabar al-
Waahid:
From [amongst the proofs]:TheCompanions' conveyance[oftraditions]amongstthemselves.
FortheyassertedauthoritativelythatwhichanindividualnarratedfromtheProphet(,..L- J J-).
No individual amongst them responded totheonewhoinformedhim[ofatradition] fromthe
Messenger ofAllah [with the statement]: Yourinformation[isfoundedupon]theKhabaral-
Waahid,thisdoesnotconstituteknowledgeuntil[itisfoundedupon]aMutawaatir [tradition].
Ifone[Companion]narratedatraditiontoanotherfromtheMessengerofAllahpertainingto
Sifaat (Attributes), it wouldbereceived withacceptance.[Furthermore],[therecipient]would
believeinthatAttributecategoricallyandwithabsolutecertainty.
Similarly [they] believed in the Vision of the Lord, His Speech, His Call ontheDayof
Judgement to His servants with a Voice which shall be heard in thedistanceasitisheard
nearby. His Descent every night to thelowerHeaven,HisLaughter,HisDelight,His[actof]
53
Anexplanation of Riyadha1-Saliheenfrom thewords of theMaster of theMessengers
Grasping theHeavens [andplacingthem]onaFingerfromtheFingers ofHisHand, inaddition
totheaffmnationof HisFoot.
Whosoever heard these traditions from thosewhonarrated themfromtheMessengerofAllah
(rl---J ~ . 1 . 1 jJ)orhisCompanions, believed intheauthenticityoftheircontent byvirtueofhaving
heard them from the just and thetruthful, andtheyentertained nodoubttherein. It isperhaps
conceivable to assume that they sought affmnationinsometraditions pertainingtorulesand
regulations. However,despitethat,no individualfromamongstthemsoughttheconfmnationof
thenarration of traditions pertainingtotheAttributesatall.
Rather they were amongst the foremost [of the people] intheacceptance andaffmnation of
them, authoritativelyassertingtheircontent,andestablishingtheAttributes uponthem.Theydid
so fromthatwhichwascommunicatedtothembymeansof thesetraditions fromtheMessenger
ofAllah(rl-J .,1...1.\ jJ).
Whosoever has the closestacquaintancewiththeSunnahandconsiderationtowards itisaware
ofthatmatter.
For ifthe position was not manifestly clear concerningthismatter,wewouldcertainlyhave
cited in excessof one hundred examples [ofclarification].
Hence, this [practise]ofdisaffirmingknowledge [founded]upontraditions of theMessengerof
Allah (rl---J ~ . . \ ~ which they are dependent upon,waspunctured bytheconsensus of the
Companions. [This is a matter]whichisknownbynecessity. [Inaddition to]theconsensusof
the Taabi'eenandtheconsensusof thelmaam(s)ofIslaam.
[However they are] in agreement withtheMu'tazilah,theJahmiyyah,theRaafidhah,andthe
Khawaarij who violated this sanctity. Groupsfromamongstthe UsooleeyyeenandFuqaha'a
(Jurists)followedthem.
Otherwise: They are notawareofa[singleindividualamongst]theSalaf'- fromthelmaam(s)
of the Salaf - who [followed that opinion]. Rather the lmaams explicitly declared their
opposition to their statement. Fromamongstthosewhohaveascribed [totheopinion]thatthe
Khabaral-Waahidconstitutesknowledge:
Maalik, al-Shaafi'ee,thecompanions ofAbuHaneefah,Dawood ibn'Alee, andhiscompanions,
forexample:MuhammadibnHazm,see(Mukhtasaral-Sawaai'q,361-362/2).
From amongst the [reasons]whicharepropoundedbythosewhorejectthelegalvalidity of the
Khabar al-Waahid by [reason of]doubt,isthe [notion]thattheKhabaral-Aahaadconstitutes
uncertainty andsuspicion.
They intend [by means of theirallegation] the 'preponderantuncertainty'to [infer] the
probability:
Ofal-Waahid(theindividualnarrator) erring,or[thepresence] ofnegligence, orforgetfulness.
[However theyallege]:Byaunanimousresolution, itisobligatorytoimplementthoserulesand
regulations which are [founded] upon the 'preponderant uncertainty,' Never-the-Iess [they
assert] that it isimpermissibletoemploythemforthepurpose ofmattersrelatingto 'Aqeedah,
see (Wujoob al-Akhadh beHadeeth al-Ahaadfee al- 'Aqeedah w al-Radd 'ala Shubh al-
Mukhaalifeen, ShaykhMuhammadNaasir al-Deenal-Albaanee, p.6-7).
They derive the evidence for [this principle] fromtheVerseswhichprohibitthefollowingof
uncertaintyandsuspicion(Zhann); Forexample,HisstatementtheMostHigh:
54
An explanationof Riyadhal-Saliheenfromthe wordsof the Master of the Messengers
,., ./ '" I "
.C "':-.1(. .. . r. \;'11U( . ; \.lc. I: ).
'" ..cr: <::-...)i.J......-r T
... ", / .".. ..,.,
While they havenoknowledgetherein.They follownothingbutZhann,andindeedZhann
isnosubstitutefor tbetruth
[Swabal-Najm:Ayah28].
Tbe response tothis doubt- Theirallegation[foundedupon]thisVerseandthosesimilartoit
isrejected.
For Zhann here is not the 'preponderant uncertainty' which theymean.Ratheritisdoubt,
falsehood, conjecture and guesswork. Verily it is stated in al-Nihaayah and al-Lisaan,
amongstotherbooksoflanguage:

,;
Zhann:Adoubtpropoundedtoyou ina certainmatter,[bence]you scrutiniseitand
deliveraverdictupon it.
IbnKatheermentionedinhisTafseer of thefollowingVerse:
. ,;
..lc. I: ).
'" r> r
,
Buttbeybave noknowledgeconcerningit
[Surahal-Najm:Ayah28].
I.e. They [the unbelievers] donothavecorrectknowledgetoauthenticatethatwhichtheysay.
Ratherit islies,falsehood,fabricationandheinousunbelief:
" ..".,. '" '" '"
..l C "':-.11' . \;'1\U( . J . \)..
'" cr:--.f--../f". <::-...)i.J......-r .....->-",::.....->.}"
... "',. ,. ,.
They follownothingbutZhann,andindeed Zhannisnosubstitutefor the truth
[Surahal-Najm:Ayah28].
Meaning: It has no weight at all, itcanneverestablishitselfupontheplatformoftruth.Itis
indeedestablishedintheSaheehthattheMessengerofAllah(rLJ .}J)stated:
BewareofZhann.Forindeed Zhannisthe mostfalse type ofspeech.
Collected:al-Muslim(4646),Kitab al-Birrw al-Silah.
Consult:(TafseerIbn Katheer,43417).
Accordingly, doubt and falsebood is [deemed] Zhann, [amatter]which Allah theMost
High dispraisedand censuredtbe Polytheistsfor(pursuing).
This[assertion]iscorroboratedbyHisstatement,theMostHigh:
55
, ...;
J. ' . .'U\H , r. .\;.IIur . .I:\.
.i"--'lJ----..r- .--.0::--'.1'
" "'" ,. "'" ,.,
Theyfollownot butZhann, they do nothingbututterfalsehood
[Surahal-Ana'am :Ayah116].
Hence, tbe ascription of tbe term Zhann andfalsehood (al-Kharasa) denotesconjecture
and guesswork.
Accordingly, if falsehoodandconjectureisZhann (thepreponderantdoubtwhichtheyallege),
it is indeed impermissible to implement them in matters of rules andregulations,forthese
matters are not to founded upon doubt and conjecture, see (al-'Aqeedah fee Allah, 'Umar
Sulaymaanal-Ashqar,p.48-49).
In relation to that which was propounded concerning the [existence] ofa probability of
negligencebythenarratorandforgetfulness:Thisisrebuttedwiththatwhichhasbeenstipulated
in theKhabar al-Waahid fromthepremisethateachnarratorissoundandtrustworthy.
Hence, ifthe tradition is deemed authentic, therecanbenospheretoimagineanerrorbeing
committed by the narrator. In addition, by convention, a trustworthy and soundnarratoris
neither to beconsiderednegligent,noranindividualwhoutteredalie.Accordingly,thereisno
scope in which to reject his information by reasonof the possibilityof rationale and intellect
negatingthatwhichisestablishedbyconvention.
Evidencestosupportthe acceptanceofthe Khabar al-Waahid:
In view ofthe fact that the inherent fallacyin theirassertion:Itisimpermissibletoestablish
mattersof'Aqeedah upontheKhabar al-Waahid - hasbeenclarified:
The [various) evidences which obligate the necessity of implementing them [in these
matters) arenumerousinnumber.Theyarepresentin[both) the Qur'anandSunnah,
Fromamongstthem:
(1)- Hisstatement,theMostHigh:
,., ". ,., 4//oJ// , ;".J ///"".,,,,.:,, .J.,.
:.:111 Ju OJ". \ J j.J'; . . OJ. 4f""tt" . h. :.Y ' . .'(r: :\.
ro-.-.'J""':'J .rt"",,'JJ, --I- ." ... Ij'J '.J1'
",,, "... ...
,., 4,.

It isnot(proper)for theBelievers togoout tofight (Jihaad) alltogether.Ofevery troop
amongsttbem,onlya partysbouldgofortb,sothatthose (whoareleftbehind)may
receive instructioninreligious matters.[Thereafter)they may warntheirpeople when
they returntothem,sotbattbey may beware(ofevil)
[Surahal-Tawbah:Ayah122].
ThisVerseexhortstheBelieverstostudythereligion.
.,//
A :group:[which] isdespatched[may include) oneindividualor more.
56
An explanation of Riyadhal-Saliheen fromthewordsof theMaster of theMessengers
"......
Al-Imam al-Bukharisaid:A[single]man [may bedeemed] :group,inaccordance
with Hisstatement:
"., <,,u. A""/
..
'" '. -.;.f:;':r---.f:--.J , --.JJ.JT
... ...
If twogroupsfrom amongstthe Believersstarttofight, thenmake peace betweenthem
both
[Surahal-Hujuraat:Ayah9].
Hence,iftwo individualsstarttofight:
They are to beincludedinthe meaningofthis Verse, see(Sahih al-Bukhari, Kitab Akhbaar
. al-Aahaad, Baab Ma Ja 'a fee Ijaazah Khabar al-Waahidal-Sudooq, 231/13 Ma 'a Fath).
Accordingly, if whatiscommunicatedbyasingleindividualinmatterspertainingtothereligion
is to be accepted, this indicates that his information is a proof. [Inaddition],studyingthe
religionincorporatesmattersofrulesandal-'Aqaaid (beliefs).
No, rather the study of beliefs is more importantthanthestudyof rulesandregulations,see
('Aqeedah fee Allah, p.5I).
(2)- AllahtheMostHighstated:
J"",.,.,. /J J "'$'
.L \ .. 9. \;'<':.\;..' . \\ .
'" " .--.J."'"--..1.- -.:.T
,... ...
oyou who believe!If a wicked personcomestoyou with news,ascertainthe truth
1
InaQiraa'ah (Recitation):0':;:';)Establish[thetruth]:
1
From [theterm]: - (al-Tathabbuf): [Theact]ofverification,see(Tafseer al-Shawkaanee,
60/5).
This Verse is indicative oftheprinciplethattheacceptanceofinformationfromatrustworthy
individual oughttobeabsoluteandauthoritative.It isnotnecessarytoverify[thatinformation].
For that individualisnotdeemedaFaasiq (wicked,mischievousindividual).If theinformation
conveyed did not constitute knowledge, the command to verify the truth wouldhavebeen
absolute until the information conveyed assumed the status ofknowledge,see (Wujoob al-
Akhadh beHadeeth al-Ahaad fee al-'Aqeedah wal-Radd 'ala Shubh al-Mukhaalifeen, Shaykh
MuhammadNaasiral-Deenal-Albaanee,p.7).
(3)- AllahtheMostHighdeclared:
57
Anexplanation of Riyadh al-Saliheen from thewords of theMaster of theMessengers
oyouwho believe!Obey Allah andobeytheMessenger,andthoseentrustedwith
authorityamongstyou.If you differinanymatteramongstyourselves,referitto Allah
andHisMessenger
[Surahal-Nisa'a:Ayah59].
Ibn al-Qayyim said: All the Muslims [byaunanimousresolutionareinagreement]that[the
act] ofreferring to the Messenger is an [act of] returning to him[during]hislifetime,and
referral to his Sunnah afterhisdeath.Theyareinagreementthatthisobligationofreferraldid
not becomenullifiedbyreasonofhisdeath.Hence,if[those]traditions[whichare]Mutawaatir
orAahaaddonotconstituteknowledgeandcertainty;therecanbenoprovisionforreferralback
to him in this manner, see (Mukhtasar al-Sawaai'q al-Mursalah 'ala al-Jahmeeyah wal-
Mua'tallah,Ibnal-Qayyim,352/2).
In relationto theevidences from theSunnah:Theyareplentifulinnumber.Ishallrestrict
myselfto[quote] afewfrom amongstthem:
(1) - TheProphet(rl--J..,J$.1.1';"') usedtosendhismessengersto[various]kings,oneafteranother,
similarly his governors were dispatchedto[different]countries.Thepeoplesoughtinstruction
fromtheminallmatterspertainingtoregulations,bothinactionandbelief.
He sent Abu 'Ubaydah 'Aamiribnal-Jaraah(mayAllahbepleasedwithhim)tothepeopleof
Najraan,see(Saheeh al-Bukhari,KitabAkhbaaral-Aahaad,Ma'aFath232/13).
He sent Mua'adh ibn Jabal (may Allah be pleased with him) to thepeopleofYemen,see
(Saheeh al-Bukhari,Kitab al-Zakat, Ma'aFath261/3).
He sent Dihyah al-Kalbee (mayAllahbepleasedwithhim)withtheBook to 'AzbeemBusra,
see(Saheeh al-Bukhari, KitabAkhbaaral-Aahaad,Ma'aFath 241/13).
InadditiontootherCompanions(mayAllahbepleasedwiththem).
(2) - It hasbeennarratedbyal-Bukhari,from'Abdullahibn'Umar (mayAllahbepleasedwith
him),whosaid:
, J/A / (,'" ,., //'" J",.,
'. 9 liL ...Go' \:.I1h:;'*
__ !J r'.J_ ... ". ..If _.
,. ,., A , ,.,
", , /" ,. // J,/ // "../ , J
1\1' ful .II'" \J. \ T' ;' i
-.J.!1) r 'J . _ r:
,., "" , ".
We were amongstthe people inQuba'a duringthe Dawn Prayer,when a messenger
arrivedwith aVerse. Hesaid: Indeeda [Verse from] the Qur'anhas been revealedto the
MessengerofAllah (r!--J J-P)duringthis night. Hehas been commandedto turnhis
facetowardsthe [directionof]the Ka'bah, soturnyourfacestowardsit- Theirfacesat
thattime were turnedtowardsthe directionofShaam- They[therefore]turnedtowards
the Ka'bah.
Collected:al-Bukhari,Kitab al-Akhbaaral-Aahaad,Ma'aFath 232/13.
It can not be said: This is arulingconcerningaction,fortheimplementationofthisrulingis
foundeduponabeliefoftheauthenticityof thisinformation.
(3)Narratedby'Umar (mayAllahbepleasedwithhim):
58
..-: ,.
L,
r'.J-- ---r-
Therewasaman fromamongst theAnsaar,ifhewasabsentfrom theMessenger ofAllah
"oI<-.il' ,;..),and Iwitnessed [thePropheticinstruction],Iwouldcometothe manand
would[inform him]ofthatwhichI heard from theMessenger ofAllah(""""J "oI<-.il',;..).IfI
wasabsentfromthe Messenger ofAllah(""""J "oI<-.il
I
';") and hewitnessed [theProphetic
instruction],hewouldcometomeand inform meofthatwhichheheardfromthe
Messenger ofAllah(""""J "01<- .Iill ,;..).
Collected: al-Bukhari,Kitab al-Akhbaar al-Aahaad, Ma'a Fath 232/13.
Hence, this wasthestateof affairsamongsttheCompanions. Itindicatesthatone[Companion]
was content with the information of one individual in matters pertaining to his religion.
Irrespective ofwhetherthematterconcerned belieforaction.
(4) - Narratedby'AbdullahibnMas'ood(mayAllahbepleased withhim),whosaid:Iheardthe
MessengerofAllah(rl-J say:
A "., "...; ;""...... ..;".".,..; If"'; ,,-
* 1:': .
<: )..:.'J' ." 'yo .r"-'
MayAllahilluminate[theface]oftheonewhoheardatraditionfrom me,and then
memorisedit inorder[thathemay]communicateittoothers.Forperhapstheinformant
willbemorelearnedthantheonewhoheardit[initially].
Collected: Ahmad, 96/6, Tahqeeq w SharhAhmadShaakir. Narrated byImamAhmadviatwo
authenticchainofauthorities.
Similarly, this [precept] is not restrictedtothosetraditions concerningactiononly,excluding
[other matters]. Rather it isgeneral inmeaning,applicabletotraditions concerning action,and
rulingslinkedtobelief.
IfImaan inthatwhichisestablished [tobeauthentic]fromhim(eLJ ;;" .;...) inmattersofbelief,
related by means ofthe Khabar al-Waahid isnotobligatory, whywasthiscommandfromthe
Prophet (rl-J .1.\ .;...) relatingtotheconveyance ofhistraditions generalinmeaning.Ratherthe
Messenger would indeed have clarified that[thisprinciple] isrestricted totraditions linkedto
action,excluding others.
Accordingly, the statement that Aahaad traditions do not establish principles ofbeliefisan
innovated statement, unprecedented, and devoid of foundation in the religion. Not one
[individual] from amongst the Pious Predecessors (mayAllahtheMostHighbepleasedwith
them) communicated [this statement]. Nor has it been transmitted by any individual from
amongstthem.Rather,theydidnotentertain [suchathought].
59
An explanationof Riyadh al-Saliheen fromthewordsoftheMasterof theMessengers
Ifa categorical proof was found indicating that Aahaad traditions can not be employedto
establish 'Aqeedah, indeed the Companionswould have been conversantofit.[Furthermore],
they would have publicly declared [such amatter]. Similarlythose who proceededthem from
amongstthe Pious Predecessors[would have communicatedit].
In addition, this innovated statement comprises of an 'Aqeedahnecessitatingthe rebuttalof
hundreds ofauthentic traditions, established from the Prophet(r!-J.,u..1.1 ,;....), see (Wujoobal-
Akhadh beHadeeth al-Ahaad feeal- 'Aqeedahwal-Radd'alaShubhal-Mukhaalifeen,Shaykh
Muhammad Naasir al-Deenal-Albaanee,p. 5-6);(al- 'AqeedahfeeAllah, 'UmarSulaymaanal-
Ashqar, p.53).
Hence, those who donot accepttheKhabaral-Waahidinmattersof'Aqeedahare obligatedto
reject many matters ofbelief which are established by means of the singulartradition,from
amongst them:
1 - The superiority ofour Prophet Muhammad over the remainder ofthe Prophets and
Messengers.
2- His intercession(The Greater)ontheDay ofCongregation.
3 - His intercession(r!-J.,u..1.I';"") fortheAhlal-Kabaair(those who perpetratedthe majorsins)
fromamongsthis Ummah.
4- All hismiraclesexcludingtheQur'an.
5 - How creation was inaugurated, the description ofthe Angels and the Jinn, and the
descriptionofParadiseand Hell, excludingthat which ismentionedinthe Qur'an.
6- The questionsof MunkarandNakeerinthe grave.
7- The compressionofthe grave upon the dead.
8 - AI-Siraat (the Path), AI-Hawdh (the Pond), AI-Meezan(the Balance)completewith two
scales.
9 - The belief that Allah has decreed the happiness(destinedforthe Paradise)or the misery
(destined for the Fire) foreach individual,[inadditionto] his sustenance,and his death, during
hispresenceinhismothers stomach.
10 - The unique characteristicsofthe Prophet(r!-J.,u..1.1 ,;....), collected by al-Suyootee in his book
(al-Khasaaisal-Kubra).
For example: His admittanceinto Paradiseduring his lifetime, hisvision ofthe inhabitants,and
that which has been prepared for the Mutaqeen (the Godfearing)therein.Inadditionto the
acceptanceofIslaamof his companions(Qareen) from amongsttheJinn.
12 - The absolutecertaintythat theten whowere giventhe gladtidingsofParadiseare amongst
thePeopleofJannah.
13- Thefmite residenceofAhlal-Kabaair(those who perpetratedthe majorsins) inthe Fire.
14 - lmaan in all that which has been authenticallynarratedinthe traditionspertainingtothe
description of theDayof Judgement,the Gathering,the Resurrection,excludingthat which has
been mentionedintheNobleQur'an.
15-Tmaaninthe sumtotal ofthe Signs ofthe Hour.
For example: The appearanceofAl-Mahdee;the descentof'Eesa(may peacebeupon him); the
emergence ofthe Dajjal; the appearance of the Fire;the risingofthesun fromthe West; the
Beast; inadditionto others.
Furthermore, not all the evidences [employed] to establish these points of 'Aqeedah are
authentic by [means of] the Khabaral-Waahid,which [isthepointofview] assertedbythem.
60
His statement: When they [arrive at] the land of Bayda'a:
6
Meaning: A spacious land.
His statement: They shall be devoured [by the earth].
,.. r
(al-Khasa.fJ: To sink into the ground.
7
Allah will cause the earth to devour them, from the first of them to the last of
them. The land shall subside with their armies therein, their markets, and all
those who accompanied them.
This factor is indicative of the immense size of the army, for their markets
engaged in the transaction of buying and selling shall accompany them.
Thus Allah will cause the earth to devour them, from the first of them to the last
of them.
For their [relative] proofs are not contained in Aahaadtraditions, rather amongst them are those
[precepts] evidenced by [virtue of] Mutawaatir traditions.
Never-the-less these rejectionists have little knowledge in relation to the proof ofthe Khabar al-
Aahaad. It has caused them to reject all these points of belief. In addition to other [precepts] of
'Aqeedah, which have arrived by means of authentic traditions, see (Wujoob al-Akhadh
beHadeeth al-Ahaad fee al- 'Aqeedah w al-Radd 'ala Shubh al-Mukhaalifeen, Shaykh
Muhammad Naasir al-Deen al-Albaanee, p.36-39); (al- 'Aqeedah fee Allah, 'Umar Sulaymaan
al-Ashqar, p.54-55).
6 [TN] - Even, desert land, devoid of any matter. It has been explained by a group of narrators in
the collection of al-Muslim as the Bayda'a of Madeenah. This a well-known area between
Makkah and Madeenah, it is an elevated place [to be found] in front of 'Dhul Hulayfah' in the
direction of Makkah.
7 [TN] From amongst the statements of Allah the Most High depicting this form of punishment:
(" .......... "
U&:..;.;
;" ;" ;"
We caused the earth to swallow him and his place of dwelling
[Surah al-Qasas : Ayah 81].
...... ..... ,.. .
4...;.
;"
From amongst them, there were those whom We caused the earth to swallow
[Surah al-' Ankabut: Ayah 40].
61
Anexplanation of Riyadhal-Saliheen from thewords of the Masterof the Messengers
When the Messenger (r!- J .p..j,IJ-) uttered this statement, the following question
was upon the mind of' Ayesha: How will they be consumed, from the first of
them to the last of them, when there shall be markets and those not from
amongst them [with them)?
,/ <
(aswaaqahum): Those individuals who accompanied the expedition for
the purpose of buying and selling. They were not impelled by an evil objective
in the military expedition against the Ka 'bah.
In addition, amongst them were individuals who were not affiliated to the
expedition, for they followed the army, ignorant of the intended objective.
Hence the Messenger J-) stated: They shall be consumed, from the
first of them to the last of them, thereafter they shall be resurrected upon
their intentions. For each individual is that which he intended.
This is a practical illustration of the statement of the Messenger (r!-J.p..j,IJ-):
Indeed all actions are by intention, and for every individual is that which
he intended.
This tradition contains a clear admonishment: Whosoever maintains
companionship with the people of falsehood, or the people of tyranny and
aggression, then indeed he shall be with those people in the recompense, it's
good and it's evil. If the recompense should transpire, it predominates and no
individual is spared.
Allah the Exalted, the Most Glorious declared:
/' . /' /' " ,.. ..-: "",,.,,, -'"
'i '<:'..\"II'..' . .'. \
"'{,. , --.-J !J
Fear a tribulation which does not afflict those who cause oppression
amongst you only, and know that Allah is severe in punishment
[Surah al-Anfaal : Ayah 25].
An observation from this tradition: The utterance of the Messenger (r!-J.p.:'IJ-):
thereafter they shall be resurrected upon their intentions.
This is comparable to his declaration: Indeed all actions are by intention, and
for each individual is that which he intended.
*
* *
62
Anexplanationof Riyadha1-Saliheenfromthewordsof the Masterof theMessengers
J-{adeethNumber3-
-.....,., ..-:",'" '" //.\
3
//&

/ / /
" ,
'l:;l.:.;
, /
Ithas beenrelatedby 'Ayesha(may Allahbepleasedwithher),who said:
The Prophet said:There[shallbe]noHijrahaftertheconquest,
onlyJihaadandNiyyeh,Ifyou aresummonedtowar,thenproceed.
Agreedupon.(3)
The meaning:ThereisnoHijrah from Makkahfor ithas becomealandof
Islaam.
The Expianation.
In this traditiontheMessengerofAllah(rl--J ...,J..1\ J-) renderedal-Hijrahobsolete
after the conquest ofMakkah,byreasonofhisstatement:There[shallbe]no
Hijrah.
Never-the-less,thisdiscontinuationisnotabsoluteinprinciple.
Meaning, al-Hijrah is not void by virtue of the conquest, for it hasbeen
affirmedinatradition oftheMessenger
.1t/ --: 4 A//" ............. ,
* u*
- /
al-Hijrahshallnotbeterminateduntilal-Tawbakisdiscontinued,
al-Tawbakshallnotbe discontinueduntilthesunrises from theWest.I
The purposeofdiscontinuationinthetraditioncited:
[3] Collected: al-Bukhari(2783),Kitabal-Jihaadwal-Seer;
aI-Muslim(1864),Kitab a/-Imaarah.
I Collected:AbuDawud(2479), Kitab al-Jihaad; Ahmad(99/4), Saheeh al-Jaamia' (7469).
63
AnexplanationofRiyadhal-Saliheenfromthewordsofthe Master ofthe Messengers
It concerns theterminationof al-Hijrahfrom Makkah,asthe authormentioned
(mayAllah have mercyuponhim).
For Makkah after the conquest assumed the status ofanIslamicland, andit
shall notrevertafter this [period] oftransitiontoalandof unbelief.
Accordingly, the Prophet (r!-J<,lr.l.I.j...)terminateda/-Hijrahfrom Makkahafter
the conquest.
Makkah was formerlyunder the authorityof the Polytheists, [asaconsequence]
they expelled the Messenger of Allahfrom theirland.He [therefore]migrated
by the permission ofhis Lord toMadeenah.Afteraperiodof eightyears had
elapsedhereturnedto Makkah,aided, triumphant,and victorious(r-L-J.,lr.l.I.j...).
The land altered it's existence and constitution. A land ofunbelief was
transformed into one of Imaanand Islaam. Hence, there couldbeno migration
from itafterthis periodof transition.
This declaration containsanevidencethat Makkahshall neverrevertto aland
ofunbelief, ratheritshall remainalandof Islaamuntil the Hourisestablished,
oruntil Allahwills.
Hecontinuedand said: OnlyJihaadandNiyyeh.
Meaning: The matter after this concernsJihaad. ThepeopleofMakkahshall
exit and leave MakkahinordertoperformJihaad.
Inaddition:Niyyeh
Meaning:AvirtuousintentiontoperformJihaadupon the Pathof Allah.
The individual assumes as his objective for Jihaad: Thatthe Wordof Allah
occupiesthe loftieststation.
Hecontinuedand said:Ifyou aresummonedtowar,thenproceed.
Meaning: If you are summoned by the one entrusted with your affairs to
perform Jihaad upon the Pathof Allah, itisincumbentupon you torespondin
the affirmative.Atthis pointJihaadattainsthe status of Fard'Ayn?
Furthermore, no individual isexcludedfromthis obligation,save the one who
has been excused by Allah, in accordancetothe statementofAllahtheMost
High:
2 [TN]- Fard'Ayn:Anindividualduty,theperformanceof whichisobligatory- forevery-
individual.
64
An explanationoCRiyadhaI-SaIiheenfromthe words of the Master of the Messengers
.};( t(' /' J/ ./ }/),..,
.' \ .'UI I. ',. . 1)'"\"<1'1.1)1'<1\::1,'1' '
vPJ '
,,/'
.. ,.
;J ., . /'
__PI
,."
ozr: -.f,'.J.J'! rlJ::
/'
r !IN'' -to' '"
,....-:, ,,. /" .
(38)tJ
11
':.UI{ 11 . w{11' .
IY.": ,. e
",.. } ....... ..-:" //}" ".../ ,..,,,.-
.J.. tJ .;;,: a:0)'0\1. . )''U\
"\.1.,' .-,y, '.J. '.J.J"'Zl '.Jr' .." " 11 ", r.
" '---'if .... " ,.,..
oyouwhoBelieve!Whatisthematterwithyou, thatwhenyou areasked
tomarchforthintheCauseofAllah, you clingheavilytothe earth?Are
you pleasedwiththelifeofthis worldratherthanthe Hereafter?How
inferioristheenjoymentofthis worldincomparisontotheHereafter.
Ifyoumarchnot forth,Hewillpunishyouwithapainfultormentandwill
replaceyou byanotherpeople.YoucannotharmHim atall,andAllahis
abletodoallthings
[Surahal-Tawbah:Ayah38-39].
This istheFirstCircumstancewhereinJihaad isdeemedFard 'Ayn.
TheSecond Circumstance:
If theEnemyBesiegesYourCountry.
Meaning: The enemy marchesforward,theyarriveatthebordersandproceed
to encircle the country. Hence, Jihaad attains the status of Fard 'Ayn. It
becomes incumbent upon each individual to undertake the responsibilityof
fighting, including the women and those physically able from amongst the
elders.Inthisinstancethe[modeof]fightingisconstruedasdefensive.
Note: There is a distinction between a defensive and anoffensivemodeof
combat.
It is obligatory inthesecircumstances,thatallthepeopleprepareandmobilise
themselvesindefence[oftheircountry].
TheThirdCircumstance:
IfThe Rank ofthe EnemyArrives,andtheTwoRanksMeet,(therankofthe
Muslimsandtherankoftheunbelievers).
At thatinstanceJihaad isdeemedFard Ayn, becauseitbecomesimpermissible
foranindividualtodepartandabandontheJihaad.
65
An explanation of Riyadhal-Saliheen fromthewords of theMaster of theMessengers
" ,.. '" II -(' ,} AI" " // ,} // -' -' " f"
\ju.J .r- (. IJ.t!"-- T . )II1f1 \;}..
'f-"'J. '" .J. r-'"J'J' :JI.J.;D<:\--;"; .!r" 1'
",.,/ ",.,.. ,.
, , "" , < ,. // ", /" /' II!'" ,,-
..! ;(\; . J'iJGl
I.J --.f-.",' .. '" '.r.=--.J N
",., ", /""
oyouwho believe!Whenyou meetthosewho disbelieve inabattlefield,
neverturnyourbackstothem.
Whosoeverturnshisbacktothem onsuchaday, unless itbeastratagem
ofwar,ortoretreattoatroop,heindeedhas drawn[upon] himselfthe
WrathofAllah. HisabodeisHell,andterribleindeedisthatabode
[Surahal-Anfaal :Ayah 15-16].
The Prophet <#';;'1 specifiedthatdesertion onthedaythetworanks meetis
categorised amongsttheSevenMawbiqaat'
TheFourthCircumstance:
TheExistence ofaNeedFortheInvolvementof aParticular Individual.
For example: Knowledge pertaining to the operation ofaparticulartypeof
weapon is restricted toacertainindividual(s). Thesoldiers areconsequentlyin
need of thispersontooperatethesenewarmaments. Thisindividual istherefore
obligated to participateintheJihaad, assumingthathehasnotpreviouslybeen
summonedbytheleadertodoso.
Thiscircumstanceoccursduetothepresenceofaneed.
Inthese fourinstances, Jihaadoccupiesthe stationofFard 'Ayn.
In any othercircumstanceexcluding thosementionedabove,Jihaadisdeemed
FardKifaayah"
3 Areferencetothetraditionof Abu Hurayrah(mayAllah bepleasedwithhim):
./ ., 4 --: '" v"";, "" / ;'"
-;....I\, Ul;,ur/.' 11:.11'1'0' ':......If, .:':4UI'I" ,., 1*
,Jl'J ",J,Jl'J...r-. ----r- . or- -J W-J.'.J' , r c
" ... ""/ ,/ ..."... ,
"". , /" 1'/ 6,
f.'r.....:.::II
, , ;r, '.J, J'r--!-...I-,",'Jr-=
/ /
AvoidtheSevenMawbiqaat(destructivesins).Theysaid:0 MessengerofAllah,whatare
they?
He said:ShirkwithAllah;magic;thekillingofa soulwhichAllahhasdeclaredforbidden
foryou exceptwithjustcause;acceptinginterest;devouringthewealthofanorphan;
desertionon thedaythetwoarmiesmeet;theslanderingofchastebelievingwomenwho
wouldbe farremovedfrom beinginvolvedin suchpractices.
Collected: al-Bukhari(2766),Kitab a/-Waseeyah;ai-Muslim(89), Kitab al-Imaan.
66
An explanationof Riyadhal-Saliheenfromthe wordsof theMasterof theMessengers
* * *
The PeopleofKnowledge havestated:TheMuslims areobligated toperform
Jihaad on one occasion in each year, fighting theenemiesofAllahwiththe
objectivethattheWordofAllahoccupiestheloftieststation.
Jihaad oughtnottobeperformedforthepurposeof defending one'shomeland,
merely because itisahomeland.Fortheactofdefendingone'snativecountry,
for no otherreasonthanthe[fact]itisahomeland, canbeperformedbybotha
Believerandaninfidel.
The unbelievers defend and protect their native lands, howevertheMuslim
defendstheDeen ofAllah.
Hence, the Muslim defends his homeland, not merely because it is his
homeland, rather because it is an Islamic land. Thus his act of defenceis
conducted fortheprotectionandpatronageofIslaam.
By virtueofthis principle:Itisobligatoryuponusduringthesecircumstances
in which we live in today - incumbentuponus- toremindthe entireMuslim
populace, thatanappealtoliberateahomeland (andwhateverresemblesthat) is
aninvitationwhichisinappropriate.
It isimperativethatthepeoplearemobilisedunderareligious platform,itmust
be said: We aredefendingandsafeguardingourreligion beforeany other
matter, for ourhomelandisacountryofthereligion ofIslaam,itisneedof
protectionandpatronage.
Accordingly,itisimperativethatourdefenceisfoundeduponthisintention.
In relationtoadefencefoundedupon apatrioticornationalistic intention:
This can beperformedby[both]theBelieverandtheatheist.Furthermore, itis
of no benefit for that individual on the DayofJudgement, ratherif he is killed
defendinghiscountryuponthisintentionheisnottobeconsideredamartyr.
For the Messenger of Allahwasquestionedconcerningtheonewhofoughtby
virtue ofenthusiasm, the one who foughttodisplayhiscourage,andtheone
who fought in order to be noticed amongst the people: Which of thoseis
considered inthePathofAllah?
4 [TN] - Fard al-Kifaayah: A collectiveduty. Theperformance ofwhichisobligatoryforthe
community as a whole. Ifhoweverasufficientnumberof people fulfiltheduty,theremainder
arerelieved fromit.If thedutyisnotperformed, theentire communityisliableforpunishment.
67
An explanationofRiyadh al-Saliheen from thewords ofthe Master oftheMessengers
" ,.. .. "" }", //
\.<. . -. *
/ lJ':':"'" ..t jJ--...J'
...
He responded:WhosoeverfoughtinorderthattheWordofAllahoccupies
theloftieststation,[he isdeemedto havefought] inthePathofAllah.
5
Takenoteofthisproviso!
If a person has been fighting for his homeland, the unbeliever and this
individual areequal.
Rather,fight inorderthatthe WordofAllah occupies theloftieststation.
Forexample:Fightforyourcountry because itisanIslamicnation.
Perhaps inthis instanceyouractof fightingwill bedeemed onewhich hasbeen
performedinthePath of Allah.
It isestablishedfromtheMessengerof Allah
4. ,4 ,A /' /4 4 /',A /'
U\4..:. \. . *
--.-! '.'f;.J/ .. !J/ ozr: --I- \:: 0/ /A'
/' /' //
'"

,... /
Thereisnonefromamongstthewounded,injuredinthePathofAllah- for
Allahisindeedawareofwho is woundedinHis Path- exceptthathewill
comeontheDayofJudgementwithbloodflowingfromhis wound.It's
colourshallbethecolourofblood,andit'saromashallbe thefragranceof
musk."
Take note of how theProphet stipulatedconditionsformartyrdom,
obligatingthatthefighting beconducted inthePath ofAllah.
Thestudentsofknowledge aretherefore dutyboundtoclarifythispoint.
IndeedAllah isal-Muwaffaq.
5 Collected: al-Bukhari(2810), Kitab al-Jihaadw al-Seer; aI-Muslim (1904),Kitab al-Imaarah.
6 Collected: al-Bukhari(2903), Kitab al-Jihaad; aI-Muslim (1876 [105]), Kitab al-Imaarah.
68
Anexplanationof Riyadhal-Saliheenfrom the words of theMasterof theMessengers
Hadeeth. Number 4.
"', w /'" ,.. /. "'t' -' ,..

.... ,.. "",..
, , /' '" "" ,.. "".....-0/ ""*'" "" v //4"
. . t5J:.. \::9
i
0 j
/ /
It has been related by Abu 'AbdullahJaabiribn 'Abdullahal-Ansaaree
(mayAllahbepleasedwiththemboth),whosaid:
WewerewiththeProphet("L-J4.)s.'io
I
.....) on amilitaryexpedition.
He said:Verily inMadeenaharemen - youhave notundertakenajourney,
nor haveyou traversedavalley - exceptthattheywerewithyou, theywere
hinderedbyillness.
In adifferentnarration:Exceptthattheywerewithyou in [theattainment
of]reward.
Narratedbyal-Muslim.
Narrated by al-Bukharifrom 'Anas(mayAllah bepleasedwithhim),who
said:
Wereturnedfromthe BattleofTabookwiththeProphet("L-J4.)s.lil.....).
He said: We have not travelled through amountainpassnorthrougha
valley, exceptthatthe peoplewhowereleft behindinMadeenahwerewith
us,theywereexcusedfrom participation. [4]
[4] The FirstNarration- Collected:al-Muslim(1911), Kitab al-Imaarah.
The SecondNarration- Collected:al-Bukhari(2996), Kitab al-Jihaad w al-Seer.
69
The Explanation.
,/
Hisstatement: (fee gazaah): Denotes:Amilitaryexpedition.
The meaningconveyedinthe tradition:
The reward for the intention[ofanaction]shallbeaccreditedtoanindividual
who intended to performavirtuousdeedbutwassubsequentlyhinderedbyan
obstacle.
In addition: The reward for the complete action is recorded for an
individual[inthefollowingcircumstance]:
If the individual performed the action during circumstances devoid ofany
obstacle.
Meaning: When the person was physically able, hewouldperformthedeed.
[Thereaftercertaineventsoccurredrenderinghim]incapableofdoingso.
TheProphet(r-'--J<#.';l,jJ) affirmedthisprinciple:
,/ I/,!/ <" ,,-

u-:---' u-; . Y' .J . .rr .
,/ ,/
If aservantissickoronajourney,the rewardfor the correctandsound
deeds hewas accustomedtoperformingshallbeaccreditedtohim.!
In reference to the [individual] whoyearnsforthe goodness,andthe one
whoisdesirousofacquiringit:Ifheperformedanactionuponaregularbasis,
and was thereafter hindered by an obstacle,thecompleterewardforthedeed
shallberecordedforhim.
An example to illustrate: Ifan individual is accustomedtoperformingthe
congregational prayer in the Mosque, but is subsequently prevented by an
obstacle,forexample:sleep,sickness,oracomparablematter:
The complete rewardoftheonewhoobservedthecongregationalprayerinthe
Mosqueshallberecordedforhimwithoutany[formof]depletion.
In addition: If an individual isaccustomedtoperformingthesupererogatory
prayer, but is subsequently prevented from doingso,becausehehasbecome
[physically] incapableof offeringtheprayer,thecompleterewardforthataction
shallberecordedforhim.
1 Collected: al-Bukhari(2996), Kitab a/-Jihaadw al-Seer.
70
An explanationofRiyadha1-Saliheenfromthe wordsof the Master of the Messengers
Indeed therearenumerousexamplesonecouldpresentinordertoillustratethis
principle.
If the deed performed was not from amongst thehabitualactionsofan
individual: The reward for the intention only shall be recorded for him,
excludingthatof theaction.
The evidence to vindicate this principle [is contained within the following
tradition] :
Thepoor[fromamongst]theMuhaajireen (mayAllahbe pleasedwith
them)cametotheProphet andsaid:TheAhl al-Duthoor have
superseded[us]in [the performanceof]virtuous,correct,actions[by
numerouslevels].
Hequestioned:Inwhatmanner?
Theysaid:Theyoffertheprayerasweofferit,they observethefastaswe
observeit. Theydonateincharity,butwedo notdonate,theymanumit
slaves, butwedo notmanumit.
[Hence},theProphet said: ShallI notinstructyou in amatter-
ifyouweretoperform[this action]- you would[either]reachorovertake
thosewhosupersededyou, andyou wouldsupersedethosewhoareinfront
of you.[Furthermore),noindividualwouldbesuperiortoyou exceptthose
who performedthatwhichyou did.
Theyresponded:Of course0 MessengerofAllah.
Hesaid:SaySubhanallah, Allahuakbar, andAlhamdulillah thirtythree
times uponthecompletionof eachprayer.
Accordingly, thepoorCompanionsperformedtheaction.Therichsubsequently
becameawareof itandperformedittoo.
71
An explanationof Riyadha1-Saliheen fromthe wordsof the Master of the Messengers
The poor then returned to the Messenger (r1--J .).\ and said:
"A .-'// ..... ,...
*k. \I'.:.::. \:oW "Jr.' ..\ .r *
!J'" IT
"'''' '"
Our wealthy brothers became aware of what we did, and they acted
likewise.
The Prophet (r1--J .).1 responded:
/',..
*
... ...
That is the bounty of Allah, He confers it upon whom He wishes.
2
For Allah: is in possession ofthe Sublime Bounty.
The Prophet did not inform the poorer Companions that they had
attained the reward of performing the deeds of the richer Companions, however
without doubt they attained the reward of the intention of their actions.
As a consequence, the Prophet (r1--J .).\ made reference to the one to whom
Allah had granted wealth, and then proceeded to dispose of it upon the paths of
virtue. A poorer man observed his act of donation and remarked:
."', "''''
* ij*
---...)
, '" '" .
If I was in possession of the wealth [of that man], surely I would have
disposed of it in a manner similar to him.
The Prophet (r1--J .).\ responded:
II -('''' '"
* *
!..""'" 'JI'; _,,"'"
'"
He is upon his intention, and those two are equal in reward [for their
mtentionj.'
2 Collected: al-Bukhari (843), Kitab al-Adhaan and al-Muslim (595), Kitab al-Masaajid.
J Collected: al-Tinnidhi (2325), Kitab al-Zuhd and Ibn Maja (4228), Kitab al-Zuhd.
al-Tinnidhi said: Hasan Saheeh.
72
Denoting: The two individualsareequalin therewardfortheintention[of
theaction].
In relation to the reward of the deed: It shallberecorded onlyfortheone
whowasaccustomedtoperformingtheaction [uponaregularbasis].
This traditionmakesreferencetotheprinciplethattheonewhowentforthupon
the Path of Allah on the occasion of amilitaryexpedition(Jihaad), shallbe
furnishedwiththereward fortheactionof'walking."
Hence, the Prophet (,.L---J.......,l<-.l.I';"') stated:You havenotundertakenajourney,
norhaveyou traversedavalley, exceptthatthey werewithyou.
Thestatementof theMostHighisindicativeof thisprinciple:
4 [TN]- It canbededucedfromtheunderstandingofthistradition:
Those who are engaged in Jihaad upon the Path ofAllaharesuperiortothosewhoremain
seated by several degrees. However, there is no blame upon thosewhoarepreventedfrom
participating, e.g. theblind,thesickorthosephysicallyimpaired.Forthesepeopleareamongst
thosewhoarefurnishedwithanexcuse.
Accordingly, the one who correctedandpurifiedhisintentionfromamongstthosementioned,
shallattainthesamerewardasthosewhowentforthtofightuponthePathofAllah.
This tradition is therefore indicative ofthe vast Mercy ofthe Lord of theWorlds,andthe
simplicity of Islaam. Indeed these principles and benefitshavebeenarticulated intheNoble
Book.TheMajestic,theExaltedmentioned:
, "#"" <'.-: ."". .......,. ,.
.. j . . . 0' 1.
. I.J'::"""--t->.J . -..:..t::r 1"
, "" //" ,
, ......",IIt'" ,""
,, .JS-1Al\ r. .
"( .'.J "--".... --.r ."--".... .
/ / /
Equatenot thosefrom amongsttheBelieverswho remainseated,exceptthosewho are
physicallyimpaired,andthosewho goforth uponthePathofAllah with theirwealthand
theirlives.Allah has preferredthosewho goforthwith theirwealthandtheirlivesabove
thosewho remainseatedby [several] degrees
Consult:Bahjah a/-Naazhireen Sharh Riyadh a/-Sa/iheen, Saleemal-Hilaalee,Page36.
73
AnexplanationofRiyadhaI-SaIiheen fromthewordsoftheMaster of theMessengers
}/" <"'"'' "....... 11." //11 "
/ / '. "\.:'\r.oUIl \/.. ' \r. \r. n "u.... }..
---'.J' .'.JJ ./. '.J/ ozr:---.I '.J, '.J ('f, /.."
,..,.. ,..
" ",..,..,.. ".,.. ."" ,....: ,.. "-:,,...
-{ .,/ , . /\r. (120r . "JS.' '.... i" .
'.J L: cr: /, . / ' . .J --.f,
,.. ,.. "
}.J/ /< " ,,< /0/" //
.J. / .. : / '."L-:/\r..p\r. .r
'" --..r> ('f"r.-.;"-\"T, / 'J ., '.J
,..,.. ,..
Thatisbecausethey sufferneitherthirst,fatiguenorhungerintheCause
ofAllah. Nordothey takeanystep toraisetheangeroftheunbelievers,
norinflict any injuryuponan enemy, butitiswrittentotheircreditasa
deed ofrighteousness.SurelyAllah wastes not the rewardofthe
Muhsinoon.
Nordothey spendanything(intheCauseofAllah),small orgreat,nor
cross avalley, butitiswrittentotheircredit,inorderthatAllah may
recompensethemwiththe best ofwhatthey usedtodo
[Surahal-Tawbah:Ayah120-121].
Analogous to this principle: An individualwhoperformedtheablutionina
manner, complete and perfect in his home, He then exited and proceeded
towardstheMosque.Hedidnotleavehishouse,savetooffertheprayer.
Indeed thisindividualwillnottakeasinglestepexceptthatAllahwillraisehim
inrank,anderaseamisdeedfromhim[byreasonofit],
This matterisfromtheBountyofAllah.Forthemeansofperformingthedeeds
containasourceofadditionalreward,astheMessenger(r-L-J 1. J.-)elucidated.
IndeedAllahisal-Muwaffaq.
* * *
74
5
An explanationof Riyadhal-Saliheenfromthewords oftheMaster oftheMessengers
Hadeeth.Number5.
/ . \ ,-(' .

"", ,/ ,/ ,... ,/ .
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t;:,;.,;.,;
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,.. "", ", II '" ,...J // """ " // .J // '" ///

" " "
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.
"
[This tradition] has been relatedbyAbu YazeedMa'nibn Yazeed ibn al-
Akhnas (may Allah be pleased with them). Ma'n, his father, and his
grandfatherwereCompanions.
He (Ma'n) said: AbeeYazeed(thefather)tookoutan amountofdeenars'
in order to donate them in charity. He placed them with amaninthe
Mosque, I came and took them [from him], and then went [with the
deenars] tohim (i.e, hisfatherAbeeYazeed),
Hesaid:ByAllah,Ididnotwantthat.
I therefore disputed with him andwenttotheMessengerof Allah (.,J.r.J,1

He said: For you that which you intended 0 Yazeed, andforyouthat
whichyou took0 Ma'n.l
SI
Narratedbyal-Bukhari.
TFie Explanation
The tradition which the author has mentionedconcernsthe storyofMa'nibn
Yazeedand his father(mayAllahbepleasedwiththemboth).
Ma'n's father presented an amountof deenarsto amanintheMosqueforthe
purpose of donationincharityuponthepoor.His son subsequentlycametothe
Mosque and took the deenars. Perhapsthe individualwho was entrustedwith
1 [TN] - Fromthe Greektermdenarion, thegoldunitofcurrency.Adeenarwastheequivalent
of ten,later more silverdirhams.
{SI Collected:al-Bukhari(1422),Kitab a/-Zakat.
75
the deenars was unaware that the [recipient] was the son of Yazeed. It is
plausible to assume that the man gavethedeenarsto[Ma'n]becausehewas
amongstthoseeligibletoreceivecharity.
His fatherYazeedbecameawareofwhathadoccurredandsaid:I did notwant
that.
Meaning:Ididnotwantyoutobetherecipientof thischarity(the deenars).
Hence, Yazeed [disputed with his son] andinformedtheMessengerofAllah
..------L-), whosaid:Foryou thatwhichyou intended0 Yazeed,andfor
you thatwhichyou took0 Ma'n.
His statement Foryou thatwhichyou intended0 Yazeed:Is
indicative of theprinciplethatactionsarebyintention.Ifanindividualintends
to perform a good action,itshallbecomemanifest.ForYazeeddidnotintend
that his son ought to be the recipientofhischarity,howeverhereceivedthe
deenars because he was from amongst those who were eligible to receive
charity.Accordingly,theProphet said:Foryou thatwhichyou took
o Ma'n.
This tradition has been introduced by the authorbyreasonof theevidenceit
contains establishing the principlethatactionsarebyintention. [Accordingly],
an individual receives the reward for the intention[ofanaction],evenif the
mattertranspirescontrarytothatwhichwasinitiallyintended.
Thisprincipleembodiesseveralbranches:
Amongst them: The Scholarsmentioned(mayAllahhavemercyuponthem),
that if anindividualconferredhisZakatuponanother,believingthathewasan
eligible recipient,thensubsequentlylearnedthattheindividualwaswealthyand
not a legitimate recipient, his Zakat shall be accepted and rewarded. Heis
deemed to havedischargedhisobligation,forheintendedtoconferituponthe
onewhowaseligibletoreceiveit.
Hence, if his intention was tofulfilthat[obligation],heshallbejudgedupon
thatNiyyeh.
Amongstthem:An individualwhodonatesanitemforacharitablepurpose.
Forexample:Theonewhointendstodonateasmallhouse.
He declares:Ihavedonatedaparticularhouse,pointingtowardsalargerhouse,
however itiscontrarytothatwhichheintendedwithhisheart.Theindividual is
boundbythatwhichheintendedandnotthatwhichheuttereduponhistongue.
76
An explanationofRiyadh a1-Saliheenfrom thewords oftheMaster oftheMessengers
Amongst them: An individual who isuneducated, ignorantof thedistinction
between 'Umrah and Hajj. He therefore performs the rites of Hajj withthe
people, declaring: Labbayka Hajjan. He intends however to perform the
'Umrah but subsequently combines itwithHajj. Heisobligatedbythatwhich
he intended. Providing his objective is to fulfil the rites of 'Umrah, his
declaration of: Labbayka Hajjan, performedcollectivelywiththepeople,does
notceasetoobligatehimtothatwhichheintended.
Thatwhichwasuttereduponthetongue isinconsequential tohisNiyyeh.
Amongst them: An individualwho saidtohiswife:Youaredivorced(Taaliq),
intending by this statement to inform herthat sheisrelieved(Taaliq) froma
restriction, not theirmaritalcontract.Thisindividual isobligated bythatwhich
he intended and has not therefore dissolved hiscontractof marriagewithhis
wife.
It isimportanttonotethatthistraditioncontainsnumerousbenefits, inaddition
todivergentbranchesinthesphereof Fiqh. .
* * *
From amongst it's benefits: It is permissible foranindividualtodonatein
charityuponhisson,it beinglawfultodoso.
An evidence to corroborate this point: The narration of 'Abdullah ibn
Mas'ood (mayAllahbepleasedwithhim).Hiswifewishedtodonateamatter
from her wealth in charity. Upon learningthis,heremarked:Yourhusband
andsonarethemoredeservingrecipientsofyourcharity.
The Messenger ofAllah (rl--J .1.\ J-) commandedthedonationofcharityand
exhorted the people to do so. Hence Zaynab, the wife of 'Abdullah ibn
Mas'ood, desired to donate a [portion]ofherwealthforacharitable purpose.
Her husband however, said thatwhichhedid,byvirtueof hisstateof poverty
(mayAllahbepleased withhim).
Never-the-less, she responded by the statement: No! [Not] Until Iaskthe
MessengerC.J...J.,J;.1.IJ-).
ThussheaskedtheProphet(rl--J.,J; :'1 J-), whoresponded:
77
Anexplanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
Ibn Mas'ood spoke the truth, your husband and your son are the more
deserving recipients of your charity.
2
From amongst the benefits: It is permissible for an individual to confer his
Zakat upon his son, with the condition that it does not negate his obligation
upon him.
An example to illustrate: If an individual desired to confer his Zakat upon his
son, for the reason that his son will then not seek any financial assistance from
him:
This donation shall not yield reward, for he intended by [means] of his donation
to relieve himself from his financial obligation towards his son.
Ifhowever the donation was granted for the purpose of discharging a debt
upon his son:
For example: In the event of an accident resulting in the imposition of a
penalty upon the son. His father donates his Zakat upon his son, thus enabling
him to support himself during the payment of this penalty.
There is no difficulty here, the donation of Zakat shall be rewarded, for his son
is amongst the closest of his relatives towards him. Inaddition, he does not
intend by this award to negate his financial obligation upon him.
The desired objective in the award is to discharge the financial penalty upon his
son, and not to avoid incurring expenditure upon him.'
Indeed Allah is al-Muwaffaq.
* * *
2 Collected: al-Bukhari (1462), Kitab al-Zakat.
78
An explanationof Riyadha1-Saliheenfrom the words of the Masterof theMessengers
J{acfeetfi:Number6.
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,.,

-
It has been related by Abee Ishaaq S'ad ibn AbeeWaqaasMaalikibn
Uhayb ibn 'AbdManaafibn Zuhrahibn Kilaabibn Murrahibn K'abibn
Luaial-Qurasheeal-Zuharee(mayAllah bepleasedwithhim).
One from amongst the ten Companionsconferredwith the glad tidingsof
Paradise(mayAllah bepleased with him).
He said: The Messenger of Allah came to visit me in the year of the
farewellpilgrimage,for Iwassufferingfrom intensepain.
I said: 0 Messenger of Allah, as you can seeI have been afflictedwith
excruciatingpain.
79
I am in possession ofwealth,howeverIhave nobeneficiariessaveasingle
daughter.ShouldIthereforedonatetwothirdsofmywealthincharity?He
said: No.
Isaid:Thenahalf0 MessengerofAllah?Hesaid: No.
I said: A third, 0 Messenger ofAllah?Hesaid:Athird,andathirdisa
greatdeal- oragreatamount.
Verily, leaving your inheritors in a state of prosperity is preferableto
leavingtheminastateofpoverty,dependentuponthepeople.
You shall not incur any expense, desiring [by means of it] theFaceof
Allah, save you will be rewarded for it,eventhatwhichyou placeinthe
mouthofyourwife.
Isaid: 0 MessengerofAllah,Iremainbehindaftermycompanions?
He said:Indeedyouwillnotremainbehind,soperformdeedsyearningfor
the Face ofAllahandyouwillbeelevatedinrankanddegree[byvirtueof
them].
Perhaps youwillcontinuetoliveuntil[some]nationsbenefitfromyou and
othersarehurtbyyou.
o Allah accept and allow to pass themigrationofmyCompanions,and
returnthemnotupontheirheels.
[However] the one to be pitiedwasS'adibn Khawlah.TheMessengerof
Allah expressedhissorrowthatS'adshoulddieinMakkah.
Agreedupon. [6J
The Expianation.
The author mentioned (may Allah the Most High have mercy upon him)
concerning that which he transmittedfromS'adibnAbeeWaqaas(mayAllah
be pleased with him), thattheProphet(rJ-J<#.l.\ j..P) cametovisithimduringhis
illness.
This visit took place in Makkah, whilstS'adwassufferingfromseverepain.
S'ad was howeverfromamongstthoseMuhaajireen whoabandonedtheirland
for the sake ofAllah the Exalted, the Majestic, migrating fromMakkahto
Madeenah.
It was from the habit ofthe Prophet thathewouldvisitthose
amongsthisCompanionswhowereexperiencingillness.
(6) Collected: al-Bukhari(2742), Kitab al-Waseeyah; ai-Muslim (1628),Kitab al-Waseeyah.
80
He visited those whom he visited becausehewasthefinestamongstthemin
character. Furthermore, hewastheoneappointedastheImaam, theonewhose
[example]wastobeadheredto
He was the most perfect amongst them inconduct,andthemostlenientone
amongst them towards his Companions, hence he demonstratedthegreatest
amountofloveandcompassionforthem.
AccordinglyhesetouttovisitS'ad,whosaiduponhisarrival:
o Messenger of Allah, as you can see I have been afflicted with
excruciatingpain.
Meaning:Strickenbyapain,severandformidable.
Iam inpossession ofwealth.
Meaning:Hehasavastfortune.
Ihave nobeneficiariessaveasingledaughter.
Meaning:Nolegalheirsexceptasingledaughter.
ShouldIthereforedonatetwothirdsofmywealthin charity?
Meaning:Twothirdsof hisestate.
Hesaid:No.Isaid:Thenahalf0 MessengerofAllah?
Meaning:Halfofhisestate.
He said:No.Isaid:Athird,0 MessengerofAllah?Hesaid: Athird,anda
thirdisa greatdeal - oragreatamount.
Hisstatement:ShouldI donate:
Meaning:Togiveforthepurposeof charity.
The Prophet forbadehimtodoso,forS'adwasinastateofillness,a
condition wherein death was feared. Hence,theProphetCJ... J "\'1 .;...) prevented
himfromdonatinginexcessofonethirdofhiswealth.
For the one who is experiencing aboutofillnessinwhichdeathisfeared,is
forbidden to donate anamountinexcessofathird,becausetheestateislinked
totherightsofothers,namelythebeneficiaries.
If however the individual is in a normalstateofhealth,orhasbeenafflicted
with a minor illness wherein death is not feared, he is allowed to donate
whatever he desires. Hisdonationcanbeequaltoathird,ahalf,two-thirds,or
hisentireestate,therebeingnoobjectioninthisinstance.
81
Never-the-less, it is not recommended that an individual should donatehis
entire estate unless he has access to a particular [source ofincome],andis
contentthathewillbefmanciallyindependentfromtheservantsofAllah.
It is important tonotethatMessenger <Js.":,, .)J) forbadethatheshoulddonate
anamountinexcessofonethird.
A third, andathirdisagreatdeal- oragreatamount:Thisstatementisan
evidence directing us towards the principle that a reduction in the amount
donatedfromathird ismoreperfectandcomplete.
Accordingly,Ibn' Abbaas(mayAllahbepleasedwiththem)mentioned:
.t " " .t
l:.,J.l(t -; .I:. f.11 . / WI-; .i'.1 *
1'.J --r- / w-J -......-Jt,..,,; -..,$> / -......-J J' /0
"

Wouldthatthe peoplereduce[theirdonations] from athirdtoafourth,for
theProphet said: Athird,andathirdisagreatamount.'
Abu Baler said: I am content with that which Allah is pleasedwith for
Himself.
Meaning: One fifth.Hencehe(mayAllahbepleasedwithhim)bequeathed [an
amountequal]toafifthofhiswealth.
For this reason, weareawarethattheactionsofcertainindividualsconcerning
their practise of bequeathing a third is contrary to the practise ofthe
Predecessors. Irrespective ofthe permissibility ofthe action, the preferred
method istoreducetheamountfromathirdtoeitherafourthorafifthofone's
estate.
Our Jurists (may Allah have mercy upon them) stated:It ispreferredto
bequeath with a fifth (ofone'sestate),emulatingtheexampleofAbuBaleral-
Sadeeq(mayAllahbepleasedwithhim).
TheMessengerof Allah <Js.":,, .)J) continued:
1 Collected: ai-Muslim (3070), Kitab al-Waseeyah.
82
Verily, leaving your inheritors in a state of prosperity is preferableto
leavingtheminastateofpoverty,dependentuponthe people.
Meaning: The practise ofretaining one's wealth and avoiding the act of
donation untildeath,thusenablingone'sbeneficiariestoinherit:Thisisdeemed
preferabletoleavingthem inastateofpoverty,devoidoffinancialassistance.
Dependent upon the people. Meaning: Asking the people to provide
sustenanceforthem.
This statement isindicativeoftheprinciple:It ispreferableforthedeceased
tobequeathhiswealthtohislegalbeneficiaries.
An individual should not assume therefore that an estate which is legally
inherited by it's beneficiaries will not provide a source ofreward, on the
contrary this action will yield reward. For the Messenger C.L--J <#.11 .;...) said:
leavingyourinheritorsinastateofprosperityispreferabletoleavingthem
inastateofpoverty.
If anindividualbequeathshiswealthtohisbeneficiaries,theyaretheoneswho
shall derivethebenefitfromthatbequest.Inaddition,thesebeneficiariesarehis
relatives.
If howeverhedonateshiswealth,thosemoredistantfromhimshallbetheones
whoareconferredwiththebenefit.
Charitable gifts upon one's relatives are deemed superiortothoseconferred
upon distant (relations), foralmsgivinguponone'srelativesisdeemedcharity
for thepurposeof strengtheningthetiesofkithandkin.
His statement:Youshallnotincurany expense,desiring[bymeans ofit]the
Face of Allah, save youwillberewardedforit, eventhatwhichyouplace
inthe mouthof yourwife.
Incurringexpenditure:Meaning:wealth,including:deenars, dirhams, clothes,
furniture(beds),foodoranyothermatter.
This form of expenditureshallyieldrewardprovidingitwasincurredyearning
fortheFaceofAllah.
An observation from this statement: desiring [by means of it]the Faceof
Allah.
Meaning: The intended objective in the expenditure: Not toseekexceptthe
Face of AllahtheExalted,theMajestic,bymeansofadmittanceintoParadise,
andtheactofgazingatHis Vision, GlorybetoHimtheMostHigh.
83
An explanation of Riyadha1-SaJiheenfromthe wordsof the Masterof theMessengers
For the Peopleof Paradise - may Allah place myself and indeed yourselves from
amongst them - will seeAllah,GlorybetoHimtheMostHigh.Theywilllook
towards Him, witnessing Him with theireyesastheyobservethesun,clearly
without interference from the clouds. Or astheygazetowardsthemoon ona
clearnight.
Meaning:Theywillseehimintruth.'
2 [TN]- Shaykh al-IslaamibnTaymiyyahaffirmedthe cardinalprinciplegoverningthis matter:

Affirmationofthe Vision oftheirLordfortheBelieverson theDayofJudgement
TFie Explanation.
The author (may Allah have mercy upon him) mentionedthe Verses affirmingthe Vision of
Allah the Most High.
'Ihe :First 'Verse:
His statement:
"" """
.L .1$22)( .
"( v: -,:J-..-J' 'J;!' .. T
# /'
Onthatday[some] faces shallbe radiant,lookingtowardstheirLord
[Surahal-Qiyaamah:Ayah 22-23].
His statement: [Onthatday]: Intendingbythat:The Final Day.
" /'
His statement: [Radiant]:Intendingbythat: Beautified[bymeans] ofyouthfulness,
from [theword]: with [theletter] Daad: Denotingbeauty.
Indicativeofthat [meaning] isHis statement:
,. ..-:". , " '" //
,
/'
SoAllahsavedthemfromtheevil ofthatDay,andconferreduponthemNadratan and
happiness
[Surah al-Insaan:Ayah 11].
84
Anexplanationof Riyadha1-Salihcenfromthewordsof the Masterof theMessengers
, "
~ ~ - (Nadratan): Beauty upon their faces, [and] ~ G;;",: -(Surooran):Happiness
withintheir hearts.
"" "
His statement: ~ ~ t ~ -.Jl ,: [lookingtowardstheirLord].
, "
" " ~
~ ~ t :-(Nazhirah) with [theletter]Zha'a: From [theword]: ()2.l$: Denoting: Vision.
Heretheterm ismadetransitiveby [thepresence ofthepreposition]: (-J)): Meaning: 'To.'
The [preposition] is indicativeoftheobjective: A[form]ofvision,whose origin is[located] in
theface.
Accordingly, avisionwhichemanatesfromthefacemustbe [actualised] bymeansoftheeye,as
opposed toavisionwhich emanates fromtheheart. [Forthistypeofvision]may involvemental
perception(Baseerah), reflection(I'adabbur), andspeculation(I'afakkur).
In this instance however, the source ofvision stems from the face towards the Lord,the
"
Majestic, theExalted, inaccordancewithhisstatement: ~ ~ -.Jl , : [looking]towardstbeir
, "
Lord.
Hence, this noble Verse denotes [the followingprinciple]:These radiantly beautiful faces
shall look towards their Lord, the Majestic, the Exalted. Thereupon their beauty shall be
embellishedwithagreaterdegree ofbeauty.
Considerhowthese faceshavebeenpreparedandare [inastateof]readiness togaze attheFace
of Allah, the Majestic, theGlorious. Theyarereadytolooktowards theCountenanceofAllah
byvirtueoftheir [state]ofradiance andbeauty.
This Verse istherefore anevidence which indicatesthatAllahtheMajestic, theExalted, shallbe
observedby[means]oftheeyesight,thisbeing thestatement ofAhlal-Sunnah wal-Jama'ah.
This is themanner inwhichtheydeducedtheir inferences, founded uponthe Versesmentioned
by the author. [In addition], their inferences founded upon the Ahaadeeth al-Mutawaatir
(traditions narrated from one group to another) from the Prophet (rl-J<# 11 J-)[are similar in
nature].
These [traditions] are plentiful [innumber] andhavebeentransmitted bynumerous Companions
[of the Messenger ofAllah (.-J-----J<#11J-)]. Thereafterseveral [individuals fromamongst] the
Taabi'een transmitted [those traditions] from the Companions. [Thereafter], they were
transmitted by the group who proceeded the Taabi'een. [In addition] tothegenerationwho
suceededthat [group]...and soforth.
[Mentionedinthefootnote]:
Consult: Sharh al-Sunnah, Laalikaai, (p. 470); al-Sharee'ah, Aajaree, (p.251); al-Sunnah,
'Abdullah bin ai-Imam Ahmad, (1/229); al-Ru'yah,ImaamDaaraqutnee;Haadee al-Arwaah,
Ibnal-Qayyim, (203).
--
--
--
85
An explanationofRiyadha1-SaliheenfromthewordsoftheMasteroftheMessengers
[Accordingly], the texts concerning [this matter]aredefmitive,affrrrnative,andindicative [of
the inherent meaning]. For theyare[presentboth] intheBook of AllahandintheMutawaatir
Sunnah oftheMessenger ofAllah(rl- J -<# 1, .;...).
Concerningthismatter,the[Scholars]recited inpoetry:
" I' \ "
:';"':;"\J

--" "
'" to , ",."

jrom amongst tlie recurrent traditions - Wliosoever[abricated' a tie,
[.Jt.nd] whosoever constructed"for .Jt.ffaIi a liouse and"was content,
[.Jt.nd] tlie "Vision. tlie Intercession, tlie Pond;
The [act oj] wiping over tlie shoes, and"tliose are some.
The intended objective ofthe Vision: The[act]of viewingtheirLord, [particularised] forthe
Believers.
Ahl a/-Sunnah w a/-Jama'ah declare:The Visionhere is[bymeans]oftheeyesight intruth.
However, [this precept] doesnotdictatethat[theeyesight] isincapable ofperceivingHim,for
A
U,
Novision can [obtain) perceptionofHim
[Surahal-Ana'am:Ayah 103].
Similarly, knowledge [contained] intheheartcannot [acquire]perceptionofHimeither.Allah
theMostHighmentioned:
, '--

"( -...J. ". '1'
Theyshallneverencompass[any matter)ofHis withtheirknowledge
[SurahTa-Ha :Ayah 110].
Accordingly, we recognise our Lord by means ofour hearts, however weareincapable of
perceiving HisNature andHisEssence.OntheDayofJudgementweshallobserve ourLordby
meansofoureyes,howeveroureyesareincapableofcomprehending Him.
* * *
The Second/Verse
HisStatement:
86
J. ...... ,..
<l{ Ul-J&-
Uponelevatedseatsgazing(at all things]
[Surahal-Mutaffifeen :Ayah23].
<l{ [Elevated Seats], plural of [thetenn]: Meaning:Abeautifully [elevated]
seat,veiled[byagarment] resembling mosquitonetting.
, ,
[Gazing]. There isnomentionofwhatisviewed.Itistherefore generaltoall
matters that the sight receives pleasure from. Thegreatestandmostblessed [matter]thatthe
sight derives tranquillity from is the Vision ofAllah theMostHigh.InconformitywithHis
statement,theMostHigh:
<".. ,.. "
.........d,..... '..' JJ . -,
"(1-'-;' 'yu 'Y
.,., .,
Youshallrecogniseupontheirfaces the radianceofdelight
Thecontextof the Verse [mentioned]resembles Hisstatement:
"" """
s. .l\(22){
'" '.Y:
,
'jf' -....-J.
.,
Onthatday [some]faces shallbe radiant,lookingtowardstheirLord
[Surahal-Qiyaamah:Ayah22-23].
Accordingly, theyaregazing uponallmattersthatprovide a[source]ofpleasure andtranquillity
totheirsight.
Included in this [principle] is the vision ofthe evil companions beingpunished inHell,in
accordancewiththestatementof theMostHigh:
-c ...... // ."--:r , ".. "... ""'./
. .' .I' .(' '1'"
, --'/.r+';u-, r
, .,.,
'" 'f""'" "
,,{' '. '.
J
oW
'" IT ..
Aspeakerfrom amongstthemwiIJsay: VerilyI hadacompanion[intheworld].He used
tosay: Areyou amongstthosewho believethatwhenwedie andbecomedustandbones,
weshallbe raisedforth?[Theman] said[to hiscompanions]:Will you lookdown?
[Surahal-Saffaat:Ayah51-54].
[Will]: To create a [state] ofsuspense... look down at what?... To his[former]
companion.
"A "
..r.'
'"
.,
r;;:; -.-
.,
.,..--.I- 'Ie'"
So helookeddownandobservedhim intheSawa'a oftheFire
87
AllexplanationofRiyadh al-Saliheenfromthe words oftheMaster oftheMessengers
[Surahal-Saffaat:Ayah55].
IseekrefugeinAllah!Heobserved[hisformercompanion]intheSawa'a oftheFire.
Meaning: Amidst the root ofthe Fire, the source ofthe Fire Praise be toAllah.One
[individual] is residentintheuppermostpartof theloftiestHeaven,the[second]isamongstthe
lowest ofthe despicable. [Never-the-less the first individualobservesthesecond],not-with-
standingthevastdistancebetweenthetwo.
However the vision [possessed] by the dwellers ofParadise is dissimilartothesightofthe
occupants ofthis world. In thatstate,anindividuallooksuponhiskingdominParadisetothe
distance ofone thousand years. He shall have the ability togazeuponthefurthestpointas
[easily] as his vision falls upon the closest point. Forifanindividual[inthatabode]wasin
possession ofvision comparable to that in the Dunya, hewouldneverexperienceastateof
delight andpleasurewiththeluxuriesofParadise.Forhisvision[wouldberestrictedtomatters]
which are closeinproximity,and[thosesituatedatagreaterdistancewouldbeconcealed from
him].Thusmanyitemswouldbehiddenfromhim.
[In the Verse mentioned], the occupant's vision [travelled] from theloftiestParadisetothe
lowest pitoftheFire.Hence,heobserved[his former companion]in therootoftheFire.
Hementioned,addressingthedwellerof theFire:
.1...... "-;,,.
.J. ).... . }..
"( .......-J..-'r /--...>. / ,.,
/' /'
He said: ByAllah,you almostruinedme
This illustrates the[principle]thathiscompanionwasconstantlyattemptingto leadhimastray.
Accordingly, he said: [you almost], indicating that hewasontheverge[of
misguidinghim].
In IsMukhafiffah (withoutTashdeed) not Thaqeelah (withTashdeed).
/'
[Theconversationcontinues].
.J/ }"......
.J./ . r C U'( }..
-...v- - <: -.,j.J r
/' /
Hadit not been for the GraceofmyLord,Iwould certainlyhave been amongstthose
broughtforth [totheFire]
I say: At one timepeoplewoulddisputewithoneanotherconcerningthismatter.Howcanan
individual who is [situated] in an elevated place, address the onewhomhelooksuponand
converses with. [Considering the fact that the one addressed] is [situated] inthelowestof
places.
However, certain man-made technological inventions have now appeared, for instance:
Satellites, telephones, andthetelevision,amongstotheritems.An individualcanseeduringthe
course of it'suse, theonewhoheisspeakingto.[Furthermore],hemay[also]observetheone
88
AnexplanationofRiyadh a1-Saliheenfromthewords ofthe Master ofthe Messengers
who is addressing him,despitethedistancebetweenthetwo[individuals]. Inaddition, itisnot
possible forustocomparewhatis[present]intheHereafter inrelation tothatoftheDunya.
} ,
Hence, [Gazing]: Isgeneral inmeaning:GazingtowardsAllah,andobserving
what has been [prepared] inrelationtotheluxuriesanddelights [presentwithinParadise], and
lookinguponthatwhich isoccurring totheoccupantsofHellinrelationtotheirpunishment.
Ifit issaid:This isproblematic. Oughttheylooktowardstheoccupants oftheFire,jestingwith
themandchastisingthem?
We respond: ByAllah- Verilytheoccupants ofHellcaused theinhabitantsofParadisetotaste
,punishment, tribulation and distress [intheDunya] toafargreaterextent.AllahtheMostHigh
mentioned:
, } '" J/,. '"
.L . '. . j,l( \ .(\ . .\}..
"( --..1.... ---..f- 'J' ..,.. --..1.... --"
/'
'J"
Verilythosewho transgressed[intheDunya] used to laughatthosewho believed
}
(Laughed]:Either intheirgatherings, oramidsttheirpresence.
,....... ,.. ,. ,. // J'"
.L " \ 1\ \ ", \\jf, . I0 Ijr, )..
"( --.5' --'J,r .IJ'J"
,. ,.. ,..,. ,y "
Whenevertheypassedbythem,theyused to winkatone another(inmockery],andwhen
theyreturnedto theirown people,theywouldreturnjesting
[Surahal-Mutaffifeen :Ayah30-31].
Meaning: They returned in a state ofpleasure anddelight, [induced]bytheirstatements[of
mockery].
,.,. J,,. ,..
\j[,,,
/' / /
Whentheysawthem,theyuttered:Verilythese[people] havebeen led astray
) r" , <J } "'./
.L . U\ . '., \bJ( .I.'1' . j,l1"'1\j }..
"( --..F --..1.... r.r. 'J"
/'
Buton this Day, thosewho believed shalllaughattheunbelievers,
Onelevatedseats,gazing(at all matters]
[Surahal-Mutaffifeen :Ayah34-35].
Looking uponthemwhilstthey- andrefugeissoughtinAllah- areinthedepthsofHell.
. 89
Hence, this matter is [deemed] [a product] of the perfect and complete justice [administered] by
Allah the Exalted, the Majestic. This [is evidenced] by His action of placing those who
experienced hardship and difficulty in the Dunya, in a [state] of delight and pleasure, by reason
of the Bounties of Allah conferred upon them. In addition to, [their action] of reprimanding
those who have been [placed] in the depths of Hell.
*
* *
'I1ie 'T1iircCVerse
His Statement:
v ';' / ""

'"
For those who have performed good [deeds] is the best [reward] and an increase
[Surah al-Yunus : Ayah 26].
"
His statement: J}I,t: [For those who]: [This type ofconstruct is grammatically known
as] Khabar Muqqadam: An 'advanced' predicate in the nominative sentence.
-- .
In addition: [the best reward]: [This type of construct is grammatically known
as] MubtadaMu'akkhar: A 'belated' subject in the nominative sentence: Denoting the Paradise.
"
[and an increase]: [The action] oflooking towards the Countenance of Allah.
:;...
It was in this manner that the Prophet (,J-J J-) explained the Verse, this is evidenced by the
tradition mentioned in Saheeh Muslim, amongst other books.
Hence, this Verse includes an evidence affirming the Vision of Allah by virtue of the
explanation [tendered] by the Messenger (,J-J J-). [Furthermore], he was the most leamed
[individual] amongst the people concerning the interpretation of the Qur'an, there being no
sphere of doubt here. Indeed he interpreted the Verse [to mean] the [act of] looking towards the
Face ofAllah. This is [deemed] an [additional] increase upon the delights of Paradise.
Accordingly, this matter is dissimilar in nature to the other categories of delights to be found in
Paradise. For the type of amenities found in Paradise are those [connected] to the body: Rivers,
vegetation, fruit of various kinds, pure wives....a delighted heart [therefore] follows. However,
[the act of] gazing towards the Countenance of Allah is a pleasure [connected] to the heart. The
occupants of Paradise shall not witness a pleasure greater [in nature] than it, we beseech Allah
to place us amongst those who look upon Him.
There is nothing comparable to this [particular] delight, no fruit, no river, nor any other matter
"
at all. Hence, He said: [and an increase]: Meaning: An increase upon al-Husnaa.
:;...
90
* * *
'I1ie j'ourtft'Verse
His Statement:

'"
Theyshall havethereinthatwhichtheydesire, and Wehavean increase
[Surahal-Qaaf:Ayah35].
Hisstatement: Meaning: Paradise[contains] allthattheydesire.
Ithasbeen mentioned inanauthentictraditionthat amansaidtotheProphet
oMessenger ofAllah,indeedIlovehorses,willtherebehorses inParadise?
Hesaid: If Allahadmits youintoParadise,wouldyounotdesire to rideonhorses (made
from] rubies. Youwillindeedflyupon themand theyshall (takeyou]toany Paradisethat
youwish.
Anothermancametohimandsaid: 0 Messenger ofAllah,are therecamelsinParadise?
Hesaid: 0 slaveofAllah,ifAllahadmits youintoParadise,youshallfindthereinallthat
youyearnfor and provides (asource of)pleasuretoyoureye.
Collected: Imam Ahmad (5/352); Tirmidhi (2543); Abu Nua'yminhisannotations upon al-
Zuhud, Ibn al-Mubaarak (271); Baghawi,Sharh al-Sunnah (4385) fromBuraydahal-Aslamee
(mayAllahbe pleasedwithhim).
ShaykhAl-Albaanee declared itDa'eef,Da'eefSunanal-Tirmdhi;(459).
Accordingly, anymatter yearned forbyanindividual shallbegrantedtohim.Indeed agroup of
Scholars mentioned: Ifanindividual yearned forason,he shallcertainly begranted one.Thus,
anymatterdesired byaperson shallbe conferred uponhim.
AllahtheMost Highmentioned:
91
Theyshallhavethereinall thattheirsouls desire,andall thatprovides[asource]of
delightto theireyes,andyoushallabidethereinforever
[Surahal-Zukhruf:Ayah71].
His statement: [and] We have an increase:Meaning: An increaseuponthat
,
whichtheydesire.
Meaning: Ifanindividualdesired a[particular]matter,heshallbegranted it,[inadditionto]an
increase. This [principle] is in accordance with the authentic tradition concerning thefmal
entrant ofthe People ofParadise. Allah the Exalted, the Majestic, shallconferuponhima
bounty and thenan[additional] blessing...themanwillthereafter say:Iam content.Allah shall
respond:You shallhave it'sexamplethereof,anda ten fold increase.
Hence,[theamountconferred] isgreaterthanthatwhichhe[initially]desired.
(The tradition mentioned is aswnmarised version of thenarration of AbuSa'eedal-Khudaree
(mayAllahbepleasedwithhim)),collected: al-Muslim(177).
[Accordingly], [an increase]:Hasbeen interpretedbynumerous Scholars inamanner
,
"
similar to the Prophetic exposition ofthe [term]: [and an increase]. Itbeing:
:;...
LookingupontheFaceofAllahtheBeneficent.
Thus, the author mentioned four Verses whichareindicativeandaffirmativeofthe Vision of
AllahtheMostHigh.
A fifth Verse was employed byImamal-Shaafi'eeas anevidence(mayAllah have mercy
uponhim). ItpertainstoHisstatement,theMostHigh,concerningthetransgressors:
,
;:::{ri,;
,.. ,
Nay!Surelytheywill beveiled from [lookingat] theirLord
[Surahal-Mutaffifeen :Ayah 15].
The point of view ascribed to: Theseindividuals shallnotbeveiled fromHisWrath, rather
those whom He is pleased withshallseeHim.Accordingly, ifthose [transgressors] whoseHis
Wrath isuponshallbeveiledfromHim,thepeoplewhomHeispleasedwithshallseeHim.
This process ofdeduction is very strong, for ifallpeopleweretobeveiledfromHim,there
wouldbenosignificance inthe[actof]mentioning andparticularisingthe[transgressors].
Thus we say that there are five Verses [intotal]. [Inaddition], perhaps wecanintroduce the
statementofAllahthe MostHightothis[series]:
},
U
. ,," ."
No[form]ofvisioncanperceivehim,[however] He perceivesall vision
92
An explanation ofRiyadh a1-Saliheen fromthe wordsof the Masterof theMessengers
Weshalldiscuss[thisVerse]inrelationtotherejectionists,Insha'a Allah.
Accordingly, [the aforementioned] statement isthe[opinion]ofAhl al-Sunnah wal-Jama 'ah,
pertaining tothe Vision ofAllahandit's[various]evidences.Theyareclearandunequivocal[in
meaning].Noindividualcanrejectthemsaveanignorantoneoranarrogantone.
* * *
Amongst those who have contradictedAhl al-Sunnah w al-Jama'ah: Groupsfromamongst
the 'People of Ta 'teel,' associatedtotheJahmiyyah, Mu'tazilah, 'Asha 'irah, includingothers.
They have established their arguments upon ambiguous narrative evidences, and tenuous
intellectualproofs.
In Relationtothe NarrativeEvidences:
TheFirst:HisstatementtheMostHigh:
,.. /J. ,. ,. // /Jy ,. /J """'" // ,.
'\.(:..1\ l\'1:.:\ .<'( . / '-;.\;..r.r.).
---.)1'l.J';':" <:.r ..r..J) .J / , T
,. // "" ,.,."
, " ,,. J " AJI" ,.,.// //
J. \A..:;., ./ \J; \
" / .orr: ---r.- ;L-
/'
WhenMoosaarrivedat Ourappointedtime and place, hisLordspoketo him.
(Moosa] said:0 myLord!Show me(Yourself] thatI may look uponYou.
Allah said:YoushallnotseeMe, howeverlooktowardsthemountain,ifitremainsinit's
place thenyou shallseeMe. Thuswhen hisLordappearedbeforethe mountain,He
causedit'sdevastation,andMoosacollapsedin [astate]ofunconsciousness
[Surahal-'Ara'af:Ayah143].
[This Verse isemployedto denotethe following principle]:
Theintendedmeaningof:
/'
, :
[If the conjunction' lan' precedestheverb,inthisinstance: Jf;,
/'
:(youshallseeme),it
denotesanabsolutenegationofthatactioninthefuture].
Thusthemeaningis:Youshallnot see me[ever].
[In thisinstance]'information'hasbeendisaffirmed,[i.e.TheprincipleoflookinguponAllah],
and the information ofAllah the Most High is trueinnature,itcannotacceptany[form]of
abrogation.
TheRebuttal(ofthis allegation] isPresentedinDifferentPerspectives:
The First: Theimpermissibilityof:
/'
,:[Employedtodenote]theabsolutedisaffrrrnent
ofthatactioninthefuture,foritismerelyDa'wa (anallegation),[inessence].
93
AnexplanationofRiyadh al-SaliheenfromthewordsoftheMasteroftheMessengers
IbnMaalikmentioned inal-Kaafiyah:
". /// / r:

Wliosoever ascribes to the opinion tnat 'lim' is
;"
aOsu/Ute [in disaffirming an
action],
J-{is statement is to be rejected' anathe [correct opinion] is to be supported:
The Second: Moosa did notrequesta Vision of AllahintheHereafter, ratherhequested fora
Vision inthepresent, inaccordance withhisstatement:
,..,}y ,..
.
-;
Showme [Yourself],thatI may lookuponYou,
;" ;"
Denoting: Now, inthepresent.Hence,AllahtheMostHighsaid: J'I) [Voushall
notseeMe].
Meaning:YoucannotseeMenow.
Thereupon Allah the MostHighpresentedtheexampleof themountain,towhichHetheMost
HighrevealedHimselfto,andconsequentlycaused it'sdestruction.
[Evidenced]byHisdeclaration:
,.. ". // // '/' ./" , /'
.L \ (:"1\ j,'I::\
"( .......J;.i oJ.,...., .J'-'"--..JyIJ':7' -....J.y- Y
/ // ""
[however] looktowardsthe mountain,ifit remainsin it'splace thenyoushallseeMe
When Moosa witnessed what occurredtothemountain,hebecamecognisantof[thefact]that
he wasphysicallyincapable oflookingtowardsAllah.Asaconsequence, hecollapsed inastate
of unconsciousness by reasonofthe [absolute] terror of what he had observed.
We say: The [act] oflooking uponAllahinthisworldisimpossible,forthenature ofmanis
such that heisincapableofenduringthe Vision ofAllahtheExalted,theMajestic. Indeed,how
wouldthatbepossible, fortheProphet (rLJ <,!so .lI1 J.-) said:
...... "A <// // "
*.02.>'
'/ . '.r Jr ..
;" ;"
Hisveilislight. If He removedit,the augustsplendourofHis Countenancewould destroy
everymatterinHis creationthatHisSightarrivedupon.
Collected: al-Muslim,Kitab al-Imaan.
It ispossiblehowever toobserveAllahtheMostHigh intheHereafter, formankind onthatday
shall be in adifferentexistenceandit'sstateofaffairsshallbedifferenttothose[experienced]
in thepresentworld.Thismatterisknownbyvirtueofthetexts[contained] intheBookandthe
Sunnah pertaining to the [events] whichshalloccurupontheplanesofQiyaamah (theDayof
Judgement),andmankind'sresidence ineithertheHouseofPleasureortheDwellingofHell.
94
An explanationof Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
The Third Perspective: It issaidamongsttherejectionists: It isinconceivablethatAllah may
be seen in the Hereafter. This isfounded upon the [premise] that it'saffirmationnecessitates
[the existence of] adeficiencyinthe Essence of Allah theMostHigh. It isbythis manner that
theyfurnish themselveswithajustifyingexplanationfortheirdiassafrrment.
[It maythereforebe deducedaccordingto theirargument]:The momentMoosaquestioned
hisLord concerningthe Vision, his[question] circulatedbetween [either]:
[1] A [state] of ignorance pertaining to [therules andregulations]that Allah hasdutybound
[upon creation],and [thosematters] which are inconceivablebynature ofHis Essence.
[2] Or itis[tobedeemed] atransgressioninhis supplication, byhis [action] ofrequestingAllah
for a matterwhichwasimproperforHim [toexecute]. [This isbasedupon] the assumptionthat
Moosa was aware that itwasapreposterous[request] byvirtue of theNatureof Allah. (Ifitis
assumed that Moosawasunaware...wereturntopoint [1])
[In view of this]: The rejectionistsaregreaterinknowledgethan Moosa concerningthat which
Allah the Most High has obligated [upon hisservants] andis[deemed] inconceivablebyHis
Nature. Indeedthis isamisguidedconclusion!
Accordingly: Every.evidence [found] in theBookortheauthenticSunnah whichcanbe
employed as a proofto affirma false [precept]orthedenialofthetruth,canbe used as a
proof againstthosewhomentionit. Forit is not anevidencein [support]oftheir[pointof
view].
TheSecondEvidence[employed] to negatetheVision ofAllah:
/. ~ rw r} J .....
~ ~ \ ~ r ~ J ~ ~ U \ J J J ; ~ ~ ~ U \ ~ ~ U
".. ".. "..
No [form]ofvisioncanperceiveHim,[however]He perceivesall vision.He istheMost
Kind,andAll-Aware.
[Surah aI-ADa'am :Ayah 103].
ARebuttaloftheirArgument:
The Verse [mentioned] negates [the concept] ofal-Idraak (sensoryperception),howeverthe
Vision does not necessitate [that Allah] be perceived. Have younotconsideredtheonewho
gazes towards the sun, (his level] ofperceptiondoes notencompassit?!Accordingly,if weare
to affirm thatAllah theMost Highcanbeobserved,itdoes notdictate that He isto beperceived
by means of this [form] ofVision. For [theact] ofperception(i.e. al-Idraak) ismore particular
than thegeneral Vision.
Hence wedeclare:To disaffirm al-Idraak suggests theexistenceof theorigin ofthe Vision, for
the denialofthespecificdictatestheexistenceofthegeneral.Hence, if thegeneralwasnon-
existentitwouldnecessitatethat it benegated. .
It is said: The eyes cannot see Him: [In this instance] the denial dictates arebuttalofthe
specific (al-Idraak), and not vice-versa. Therefore, ifthe general (i.e. the Vision) wasnon-
95
existent, the rebuttal ofthe specific ispretensionandnonsensical.Indeed the words of Allah the
Exalted, theMajesticaretooexaltedforthat.
Uponconsideration,theVerse contains anevidenceagainsttheir [position] and not insupportof
it.
InRelationto theIntellectualProofs[propounded] inRefutationoftheVision:
They argue: IfAllah canbe seen, itdictates thatHehas abody. [However] itisimpossiblefor
Allah the Most Highto assume abody, for itnecessitates[engaging] in Tashbeeh (likening)and
Tamtheel(comparison).
ARebuttaloftheirArgument:
Ifthe Vision ofAllah dictates thatHeshould [be inpossession] ofabody, then itoughttobe
that. However, we are conversant with defmitive knowledge that it is not analogoustothe
bodies ofcreatedbeings, forAllah theMost Highdeclares:
'" i.j-{1.
0Y'J --r v-: l'
Thereisnothingcomparableto Him,He istheAll-Hearing,theAll-Seeing
[Surah al-Shoora:Ayah 11].
In addition, the statement concerning the body:The actofit'sdenial or it'saffirmationis
from amongst the innovated matters of theMutakalimoon(PeopleofKalaam). Thedenial or
affirmation isneithermentionedintheBook nor intheSunnah.
Verily the rejectionistshaverespondedtothe [various] proofs [advocated]bythose who affirm
[the Vision], by means of imbecilic answers. Theyhave [engaged themselves] in[theact] of
distortion [tosuchanextent] that it isnotconcealedfromany individual. However,this isnotan
[appropriate] occasion to make reference to them, rather they arementionedinthe detailed
works.
TheBenefitObtainedbytheOnewho TraversesupontheseVerses
In relation to the matter of the Vision: What [can provide a]greaterinfluence upon the
direction ofthe pursuer. FortheDunyashallbecomecontemptibleinthe [eyes] ofan individual
who discovers that the [ultimate] objectiveis[theact] oflooking upon theFace ofAllah, and
the path leading towards it aretherighteous actions. Every mattershall [assumethe status] of
being inexpensive in relation to the realisation of gazing towards the Vision of Allah the
Majestic, the Exalted. For it is the objective ofevery questor,and itisthe fmalgoal ofthe
pursuers.
Accordingly, ifyou are awarethatyou shallseeyour Lord inrealitybymeans oftheeye,then
byAllah - theDunyashallnotbeequatedwithanymatter.
Thus, the entire Dunya is ofnosignificance,forthe [act] oflookingupon theCountenanceof
Allah is the Bounty that the competitors compete for, the pursuers pursue for, and isthe
objectiveofthe purposeinthe sumtotal of affairs.
Hence, ifyou areaware ofthatmatter, areyounotgoing toendeavourtowards obtainingthat?
96
An explanation of Riyadhal-Saliheen fromthe wordsof the Masterofthe Messengers
He said: You shallnot incuranyexpense,desiring[bymeansofit]theFace
ofAllah, saveyou willberewardedforit,eventhatwhichyou placeinthe
mouthofyourwife:
Meaning: Even a single morsel of foodwhichanindividualprovidedforhis
wife to eatshallprovideasourceofrewardforhim,assuminghisobjective [in
doingso]wastoseektheFaceofAllah.
In addition, expenditure upon one's wifeisanobligation,ifanindividualdid
notspend,shewouldcertainlyrespond:Eitheryouspendoryoudivorceme.
Never-the-less, Allah shallrewardthosewhoincurredanyformofexpenditure
upontheirwives,yearning[bymeansoftheiraction],HisFace.
Furthermore, anindividualshallbeaccreditedwithrewardforthatexpenditure.
[Regardless ofwhether or not] it wasincurreduponhischildren,oruponhis
mother and father. Indeed any expenditure incurred, even if it beuponthe
individual himself, yearning for the Face of Allah, shallprovideasourceof
rewardforthat [actof]expenditure.
He then said (may Allah be pleased with him): 0 MessengerofAllah,I
remainbehindaftermycompanions?
Meaning:WillIremainbehindaftermycompanionshavedeparted?
Meaning: Will I be detained after the departure of my companions, and
thereforedieinMakkah?
The Prophet clarifiedthathewouldnotbedetained,thushesaid:
Indeedyou willnotremainbehind.
He proceeded to clarifythatif heshouldremainbehindandperformrighteous
deeds, yearning for theFaceofAllah,hewillbeelevatedbeforeAllah,inrank
andlevel.
Meaning: If it is decreed that (8' ad) should remain behind,prevented from
leaving Makkah. Inaddition, shouldheperformdeedsyearningfortheFaceof
TheAnswer:Yes,Ishallstruggletowardsobtainingthatwithoutanyhesitation.
The rejection ofthe Vision isagraveactoftransgression. Howeverfaithinthe Vision provides
a powerful impetus towards the attainment ofthe objective. [Furthermore] itisnotdifficult,
Praise be to Allah, for the entire religion is[foundedupon]simplicity.Evenifadifficultyis
found, thereligion facilitates it.Thusthefoundation isoneofeaseandsimplicity.Ifadifficulty
is discovered, thereligion facilitates itasecondtime.If[aparticular] mattercannotpossiblybe
established, it isremoved. Thus,thereisnoobligationupontheinfirmandnoforbidden action
inastateofnecessity.
Consult:Sharh al- 'Aqeedah al-Waasiteeyah, ShaykhMuhammadal-Salihal-'Uthaymeen,
(Volume I,P.448-459).
97
Allah, indeed Allah Glory beto Him,willelevate himinrank: and level.Rank:
inposition,andlevelinplace.
Allah the Exalted,the MostGlorious,shallelevatehim bylevels inthe Eternal
Garden ofBliss. Irrespectiveofwhetherornotthose actions wereperformedin
Makkah,alandwhichhemigratedfrom.
TheProphet ~ -#11 J-) continued:Perhapsyouwill remainbehind:
You will remain behind: Heretheaction ofremainingbehindisnotasinthe
firstinstance.
Perhapsyou will remainbehind:
Meaning: Youwill livelongandprosperinthis world.
This is what occurred,for S'adibnAbee Waqaaslived forasignificantperiod
of time.
Indeed the Scholars mentioned that he (mayAllahbepleasedwithhim) was
succeeded by seventeen sons and twelve daughters. In contrasttotheinitial
period, when hehad onlyasingledaughter. Never-the-lessheremainedbehind,
hewasgranted longlife,andwas blessedwithnumerouschildren.
His statement: Until[some] nationsbenefitfromyouandothersarehurtby
you.
Certainly this is what occurred, for S'ad (may Allah be pleased withhim)
continued [to reside intheDunya], and proceededtoplayaninstrumentalrole
intheIslamicconquestswhichfollowed.
He was accredited with conquests and victories, spectacular inessenceand
momentous in significance. Hence, he was a source of benefit for certain
nations, i.e. the Muslims. Furthermore, hewas asource ofdistressandordeal
forother nations,i.e.theunbelievers.
Thereafter he said: 0 Allah accept and allowto passthemigrationofmy
Companions.
He (rl--J ~ 11 J-) asked Allahtoaccept and sealtheirmigration. Thismatterwas
sought fortwo reasons:
The First Matter: To establish them upon Imaan, forifanindividualisfirm
uponImaan, hewill beresolute uponhismigration.
The Second Matter: To ensure that no individual from amongst the
[Companions] returnedtoMakkah aftertheirdeparturefromit,undertakingthe
Hijrah inthecause ofAllah andHis Messenger.
98
An analogous example: An individual abandons a particular country,
undertaking the migrationforthesakeofAllahandhisMessenger. Thisaction
is analogous towealthdonated forthepurposeof charity:It isimpossiblethat
this actioncanbereversed.
Similarly, any matter which is abandoned for the sake of Allah, cannotbe
returnedto.
An example to illustrate: Many individuals from amongstthepeople have
successfully excludedthetelevisionfromtheir homes asameansof repentance
to Allah. They have distanced themselves fromit,andfromtheinherentevil
containedwithinit.
.Thereafter they enquire: Is it possible thatwecanreturnthetelevisiontoour
homes?
We respond: No, not after youhaveremoveditforthesakeofAllah, donot
return it. For if an individual abandoned a matter forthesakeofAllah, and
distancedhimselffrom itforHissake,therecanbenoreturntoit.
Accordingly, the Messenger (rl-J.,u.;;" J-P) askedhisLordtoacceptandsealthe
migrationofhisCompanions.
Hisstatement: Returnthemnotupontheirheels.
Meaning: Do not place them inastateofregression uponImaan followed by
apostation upon their heels. For Kufr (unbelief) isretrogressionandImaan is
progression.
This principle is contrary to whatthe atheistsallegetoday,whentheyascribe
the term 'backwardness' toIslaam.Theydeclarethat advancementisrooted in
the separationofanindividualfromIslaam. Fortheideologyofsecularismdoes
not distinguish between Imaan and Kufr, transgression and obedience, and
refugeissoughtinAllah.
RatherImaan isprogressionandadvancementintruth.
Those individuals at the forefront of progression are the Believers, for
advancement is engineeredbyImaan, and apostasy isretrogressionuponone's
heels.
HencetheProphet(,..... J.,u..;;,\ .}-p) mentioned: Returnthemnot upontheirheels.
This traditionincludesnumerouspointsofimmensebenefit:
99
An explanationofRiyadha1-Saliheenfrom thewords oftheMasteroftheMessengers
From amongst them: The visitation of thesickisfromtheguidanceofthe
Prophet (..-L-J ~ ....-J--), demonstrated by his action of visitingS'adibnAbee
Waqaas(mayAllahbepleasedwithhim).
The visitation ofthe sick contains benefits for both the visitorandtheone
visited. The visitor fulfils the right ofhis Muslim brother.Foramongstthe
inherent rights ofyourMuslimbrotheristheobligationtovisithimwhenheis
experiencingsickness.
From amongst them: Ifan individual visits aninvalid,hedoesnotceaseto
wanderamongsttheGardensofParadise.
Meaning:HeisrewardedwiththefruitsofParadiseuntilhereturns.
From amongst them: It provides a reminder for the visitorconcerningthe
Bounty of Allah, inHisactionofbestowingupontheservanthisstateofgood
health and well being. Forwhentheindividuallooksupontheinvalidhemay
observethe[difficulties]whichheisenduringasaresultof thesickness.Hecan
then consider his own state ofhealth and well being, and can therefore
appreciate the value of Allah's Blessing upon him, byreasonofhisstateof
goodhealth.
Indeedgoodhealthisrecognisedandappreciatedbyit'sopposite.
From amongst them: The establishment ofa bond embracing love and
affection. Ifanindividualvisitsasickperson,thatvisitsettlesintheheartofthe
invalid providing a sourceofconstantremembranceinhisheart.Furthermore,
every time herememberstheoccasionof hisvisititcauseshimtolovetheone
who visited him. This becomes apparent upon his convalescence when a
meeting occurs between the two,thevisitorwillfindtheonewhowasvisited
grateful and thankful. He will observe howhisheartbecomesdelightedwith
thismatter(meeting).
In relation to the one visited: There is a benefit forhimtoo.Forthevisit
provides a source ofpleasure and delight in the heart oftheonevisited.In
addition, theactofvisitingcausestheremovalofanxietyanddepressioncaused
bytheillness.
Perhaps the visit will occasion a platform for reminding the sick ofthe
goodness, the obligation to repent, and any matter relating to the will or
testament.
In addition,perhapstheinvaliddesirestodonateanamountuponthevisitor,in
order to discharge adebtorit'sexamplethereof.Hence,abenefitisconferred
upontheonevisited.
100
Anexplanationof Riyadh a1-Saliheenfrom thewordsof theMasterof theMessengers
As aconsequencetheScholarsmentioned:Theonewhovisitsthesickisduty
bound to relievehissorrowandprovideasourceofcomfortforthesakeofthe
invalid.
In essence there isanobligationtooccasionhishappinessandcausehimtobe
cheerful,bysaying:
\
(illl.\":'\..): - (Maa shaa'a Allah): You are in a good state,orthatwhichis
. .
synonymousInmeamng.
Itisnotnecessaryforhimtosay,forexample:Youarefine.
For perhaps on thatdayheisexperiencinggreaterpainthanonthedaybefore,
rather he should say: You are in a good state,becausealltheaffairsofa
Believer areconstruedasgood.Thisisdeemedso,irrespectiveofwhetherheis
afflicted by harm, or he experiences a state ofhappiness and joy. Ineach
instance,heisconsideredtobeinagoodstate.
The appointed time is fixed andunavoidable.Regardlessofwhetherornot
this particular illness occasions his death. If heistocontinuetodwellinthe
world,heisdestinedtodoso.
In addition, it is necessary that the visitor reminds the individual ofthe
importance to seek repentance, however he should notdosoinanovertand
direct fashion, for this may occasion concern andanxiety.Itcouldcausethe
invalid tosurmisethatiftheillnesswasnotpotentiallyfatal,hewouldnothave
beenremindedoftheneedtoseekrepentance.
RatherthevisitoroughttointroducethissubjectbymentioningQur'anicVerses
and Prophetic traditions whichextolthevirtuesof thosewhoseekrepentance,
thusfacilitatingtheinvalidtorememberthismatter.
Furthermore,heoughttoremindtheindividualconcerningthematterof thewill
andtestament.
He must not howeverstate,forexample:Prepareyourwill,foryourappointed
time is approaching. If the subject is introduced in this fashion it will
undoubtedly effectconcernandanxiety,ratheritoughttobementionedbyway
ofnarrativeswhichmakereferencetothesematters.
The People of Knowledgementioned:ItisnecessarytorecitetheQur'anfor
the invalid ifhe demonstratesanenthusiasmandyearningforyoutodoso.In
addition, tonarratethatwhichhasbeenmentionedbytheProphetC.l.... J ~ : I ; [is
recommended].
An explanationofRiyadh al-Saliheenfromthe words ofthe Master ofthe Messengers
101
Forexample,hissupplication:
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.J _ V" ..J V".
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Removethe illness0 Lordofthe people!CurehimforYouarethe One
Who cures. ThereisnocurebutYours,acurethatleavesnoailment.'
Hissupplication:
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OurLordAllahwho isinHeaven,HallowedisYourName andYour
Commandinthe Heavenandupontheearth,asisYourMercyinthe
Heaven. SoplaceYourMercy uponthe earth,Youarethe Lordofthe
righteousaffairs,forgive usfor oursinsandourmistakes.Send down
mercyfrom YourMercy, acurefrom YourCureuponthis pain,sothathe
mayrecover."
In addition, hemayreciteSurah al-Faatiha. ForSurah al-Faatiha isasourceof
Ruqya, to be recited upon the sick, and upon thosewhohave beenstungor
bittenbyscorpions,snakesorothercreaturesofasimilarnature.
5
3 Collected:Bukhari(5675),Kitab al-Mardaa, andMuslim(2191),Kitab at-Salaam.
4 Collected: Abu Dawood (3892), Kitab al-Tibb; al-Haakim, al-Mustadrak (1/343-344). He
said: The two Shaykhs employed all the narrators ofthis tradition as an evidence except
Ziyaadah bin Muhammad. He was a Shaykh from amongst the People ofMisr, [he was
describedas]:Qaleel al-Hadeeth (Henarratedonlyafewtraditions).
al-Dhahabee mentioned inal-Talkhees: Bukhari,inadditiontootherssaid:Munkar al-Hadeeth
(Thetraditioncontainsanarratorwhoisdeemed'weak'andcontradictsauthentictraditions).
5 For the Prophet C.l.-J approvedoftheonewhoemployeditasameansof Ruqya.
Collected:Bukhari(5749), Kitab al-Tibb, andMuslim(2201),Kitab al-Salaam.
102
It is important to note: If theinvalidexpressesanimpliciteagernessthatthe
Qur'an is recited in his presence, it ought to be recited, lesttheinvalidbe
compelledtorequesttherecitation[explicitly].
FortheProphet(rl-J <#.1.\..;...)mentioned:
" ,}/"I'y ,} A "
U' . .).II \;u , .' !,It;ut-. -, . -:i'
--.1., r-", .r-"--.J "'. , --..>-"':""'"--.F-..f, ."r-.
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'/'
Seventythousandfromamongstmy Ummab shallenterParadisewithout
reckoning.Theyasked:Whoarethey 0 MessengerofAllah?
Hesaid:Theyarethe oneswho donotseekRuqya, donotbelievein good
orevilomens (frombirds),anddonotpractisecauterisation.[Rather]
upontheirLordthey placetheirtrust.
6
,/
Hisstatement: [who]donotseekRuqya.
Meaning:TheydidnotrequestanindividualtorecitetheQur'anuponthem.
Similarly, if the invalid expresses a desire that the visitor remains in his
presence, the visitor's stay ought to be extended. For the visitor is upon
goodnessandinreceiptofreward.
Hence, prolong your visit and cause happiness to descendupontheinvalid.
Perhaps the admittance of delight in to his heart will precipitate his
recuperation, for the presenceof happiness and pleasure in the heartofthe sick
isreckonedtobeamongstthemostimportantfactorswhichaidrecovery.
Accordingly,remaininhispresenceuntilyoubecomeawareofhiscontentment.
Conversely,ifitisobservedthattheinvalidisoverburdenedandisnotinfavour
ofyourpresence.Orthe [individual]prefersthatyouleavethusenablinghimto
remain in the presence ofhisfamily,[agathering]whereinhederivesdelight.
Yououghttoavoidanydelay,enquireabouthisconditionthendepart.
It is important tonote: ThistraditionofS'adibnAbeeWaqaasembodiesthe
legaldirectiveof visitingthesick.
6 Collected:Bukhari: (5756), Kitab a/-Tibb, andMuslim (220), Kitab a/-Imaan.
103
Anexplanationof Riyadh a1-Saliheenfrom thewordsof theMasterof theMessengers
From amongst the benefits: An illustration ofthe noble character ofthe
Messenger (r!--J.,lr':"';"). FortherecanbenosphereofconfusionthattheProphet
(r!--J.,lr..l.,.;..) wasthemostbeautiful inconduct,andexemplary incharacter.
Allahhasaffirmedthispoint:
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Noon.Bythepenandwhat[theAngels]write(inthe Recordsofmen).
You(0Muhammad)arenot, bytheGraceofyourLord,amadman.
Verily,therewillbeanendlessrewardforyou.
Indeedyou areofanexaltedstandardin character.
[Surahal-Qalam :Ayah1-4]
Accordingly,theProphet(r!--J.,J...1.,,;,,) habituallyvisitedthe sickfromamongsthis
Companions, calling upon themandconveyingtheIslamic greeting.Indeedhe
wouldpassbyinfantsandgreetthemtoo.'
* * *
From amongst the benefits:Theobligationuponanindividual toconsult the
People of Knowledge, for Sa'd ibnAbeeWaqaas(mayAllahbepleased with
him) sought advise from the Prophet (r!--J.,lr.1.',;,,) whenhedesiredtodonatean
amount fromhiswealth.
7 [TN] - Foundedupon the Prophetictradition,relatedbyAnas binMaalik.(may Allah be
pleasedwithhim):
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.r
J
<:: ---.J r----.J.., r
/ /'
Hepassed byagroupofinfantsand conveyedthegreetinguponthem. [Anas]said:
TheProphet .101';"') usedtoperformthisaction.
Collected:al-Bukhari(5778),Kitab al-Isti'dhaan.
104
An explanationofRiyadh al-Saliheenfromthewordsof theMaster of theMessengers
Hence, he said: I am in possession of wealth, however I have no
beneficiaries save a single daughter.ShouldIthereforedonatetwo thirds
ofmywealthin charity?He said:No.
This traditioncontainsthereforeadirectivetoconsultthePeopleof Knowledge
and Opinion.Foreachindividualisrestrictedinacertainmanner,toaparticular
field.
An example to illustrate: If an individualdesiredtopursueacertainmatter
pertaining to the Deen, heoughttoconsultthePeopleofKnowledge,forthey
aremorelearnedinmattersofreligion.
If an individual desired to purchase a house, he IS obligated toconsultthe
specialistsinvolvedinpropertyandrealestate.
If an individual decided to purchase acar,heisrecommendedtoseekadvice
fromthosemechanicswhospecialiseinautomobileengineering.
Accordinglyitismentioned:
,... /'" /'
\..
Wliosoeversounlitguidancewasnotunsuccessful;
Wliosoeversouglit counsel aidnotregret
It is not possible for an individual to perfect himself. Whosoever alleges
perfection of oneself is deficient. Rather he ought to seek consultation,
specifically inmattersofimportancewhicharepertinenttoissuesrelatingtothe
Ummah. For a person can perhaps bemotivatedbyenthusiasmandemotion,
compelling the performance ofa certainmatter,whoseessenceiscorrectand
free from error. Howeverspeakingaboutthatissuemaybedetrimental, either
ataparticulartime,place,orcircumstance.
It wasforthisreasonthattheProphet(.-LJ .1.\ jJ) leftthebuildingoftheKa'bah
upon the foundations [established] by Ibraheem, afraid ofthediscordwhich
mayoccurinanattempttoalterthebuilding.
Hence,hesaidto 'Ayesha(mayAllahbepleasedwithher):
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An explanationofRiyadh al-Saliheenfromthewords oftheMaster oftheMessengers
105
Haditnot beenfor the recentexitofyourpeoplefrom unbelief,Iwould
havedemolished[and then rebuilttheKa'bah upon thefoundationsof
Ibraheem].[Furthermore],Iwould have indeedplacedtwodoors[inthe
Ka'bah], adoor[allowing]the peopletoenter,andadoor[allowing]the
peopletoexit.
8
He (,-1-J '\".)-0) desiredtoalterthebuildinginordertopermitthepeopletoenter
the House ofAllah, the Glorious, theMajestic. Never-the-less,heabandoned
this actionafraid oftheturmoilitmayoccasion,despitethe inherentgood inthe
9
action.
8 Collected: al-Bukhari(126),Kitab al- 'Ilm, andaI-Muslim (1333),Kitab a/-Hajj.
9 [TN]- Uponthe path ofclarificationandcompleteness:
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o'Ayesha,had itnot beenforthe reason exitofyourpeoplefromShirk, [and Idonot
havethe financial resourcestoextend thestructure][Indeed Iwould havespentthe
'TreasureoftheKa'bah' inthe PathofAllah],Iwould havedemolished theKa'bah, and
levelledittothe ground.[ThenIwouldhave built itupon the foundations [established] by
Ibraheem],and placed thereintwodoors, [twopositioned onthe ground].Adoor
[situated]onthe eastern[side][allowingthe peopletoenter],and adoor[situated] onthe
western[side]allowingthe peopletoexit.Iwould haveextendeditbysixcubits within
[theboundaries]oftheHijr al-Isma'eel.
(Inonenarration:VerilyIwould have included theHijr al-Isma'eel as[partof]it).For
indeedthe Qurayshrestricted[it'sdimensions] whenthey rebuiltit.[If yourpeople
should decidetoextend itaftermypassing, comewith meand Ishallshowyouthatwhich
they neglected to [construct].Hethereforeshowedherapproximatelysevencubits].
106
An explanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
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She mentionedinone narration:Iquestionedthe MessengerofAllah .iol';"')
concerningal-Jadr(i.e,theHijr al-Isma'eel),isitpartoftheHouse?Hesaid: Yes.Iasked:
Whydid theynotadjoinitto the House?Hesaid:Thefinancialreservesofyourpeople
wererestricted.Iasked: Whatisthis matterconcerningtheelevateddoor?
Hesaid:Yourpeopleintroducedthatinorderto permitthe exit ofthose whom they
pleased,andrestrictadmittanceto those whomthey pleased.
(In one narration: To ensurethatnoindividualwould entersave thosewhom they
wanted.If an individualdesiredto enter,they wouldallow him to advance[towardsthe
entrance]andthenpush himwhenhewas on thevergeofentering,thuscausinghimto
fall.Hadit not been for the recentexitofyourpeoplefrom the'periodofignorance',[in
additionto] myfearthattheirheartsshall rejectit, Iwould have resolved to adjoinal-
Jadrto theHouse,andaffix the entranceto theground.
./ ';'.1( . r .
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....". ....
WhenIbnal-Zubairassumedauthority[inMakkah],hedemolished[the Ka'bah], and
placedtwo doorstherein.
(In one narration:Ibnal-Zubairassumedthe responsibilityofit'sdemolition.Yazeed ibn
Roomaanmentioned:VerilyIwitnessedIbnal-Zubair's[action]ofrazing[the Ka'bah]
andit's[subsequent] reconstruction,[duringwhich] headjoinedthe Hijr al-Isma'eeltoit.
[Inaddition]Iobservedthe foundationsofIbraheem(r')l...J ,';..all [itwas] an unbroken,
cohesive stoneanalogousto the humpsofa camel.
* * *
:fromtfie 'llnderstandinqoftfie 'Traditions
TheseTraditionsareIndicativeofTwo Principles:
The First Principle: To abandon aprocessofreformif itshalloccasionanevilgreater[than
theinitialmischief],[inthisinstance]it'spostponement [isdeemed]obligatory.
Upon this principle the Jurists have established their celebrated foundation: The causeof
corruptionisto beremovedbeforethe benefitisobtained.
107
The SecondPrinciple:TheNoble Ka'bah isinneed ofalterationbyvirtue ofwhat iscontained
within the tradition. For the reason that prevented The Messenger ofAllah (rl--J ~ .1.. J-)
abandoning the[alterationoftheKa'bah] isnolonger applicable.
That is: The hearts of those whohadrecently emergedfrompolytheism duringthetime of the
Prophet ~ J ~ 11 J..-)would bedisinclinedtowardsthataction.
Indeed Ibn Battaal related from a group of Scholars:Theaversion feared byProphet ~ 11 J-->
~ J was: That [the actionofextendingtheKa'bah] wouldresult intheattributionofpride to
specific tribes [intheperformanceofthataction] totheexclusion of others.
Itispossibleto sumarisetheseactsofalterationinthefollowingpoints:
[1] Theextensionandconstructionof the Ka'bah uponthefoundations establishedbyIbraheem
().....J i)l.a)1 ~ .
This would entail an extension ofapproximately sixcubits withinthe [boundariesof]theHijr
al-Isma,eel.
[2]Theprocess oflevelingtheground and it'salignment withtheground oftheHaram.
[3]The opening oftheother door located ontheeastern side.
[4] The placement oftwo doors atground leveltofacilitate andsystemize theentryandexit
from [theKa'bah] foreveryindividual whodesires todoso.
Indeed 'Abdullah ibn al-Zubair (may Allah be pleased with them both) carried out this
rectification in it's entirety during the course ofhis rule inMakkah. However,thedespotic
political system [which prevailed at that time] resulted in the return ofthe Ka'bah toit's
previous state!
A comprehensive explanation [ofthose events] have been narrated by al-Muslim andAbu
Nua'ymwithanauthentic chainofnarrationfrom 'Ata'a.
He said:TheHousewasconsumedbyfireduringthetime ofYazeedibnMua'weeyahwhenthe
People of Shaam conducted a military expedition against it. Indeed that whichtranspired,
transpired.
Ibn al-Zubair [subsequently] left the matter until the Hajj season arrived. [Itwasduringthis
time] that he wantedtoarouse their courage, and ignitetheir anger and furyagainst thePeople
ofShaam.
When the people (i.e. the pilgrims) were about to depart [from Makkah], hesaidtothem:
Counsel me in thematter concerningtheKa 'bah, should Idemolish itandthenreconstructit's
building or should Irenovate theexisting structure? Ibn 'Abbassaid: Ihaveformed an opinion
concerning thatmatter: Iascribetotheopinionthatyououghttorenovate theexisting structure,
land leavetheHouse tothemostvirtuousof people upon it,for it'sstones arethemostrighteous
.ofpeople. [Furthermore], theProphet ~ J ~ 11 J..-)wassentamongst them.
llbn al-Zubair responded: Ifthe house of anyindividual fromamongstyouwasconsumedby
leITe, he would certainly bediscontentuntilherenovatedit,whatthereforeof theHouse ofyour
108
Lord? Ishallsupplicate tomyLordinordertochoosethatwhichisbetter [foraperiod] of three
[days].Hethenresolved [topursue]a[particular] courseofaction.Afterthreedayshadelapsed,
hearrived uponaunanimousdecisiontodemolish [theexistingstructure].
[Never-the-less], the people avoided [the matter ofrenovation], lest apunishmentfromthe
Heavens descend uponthe firstindividualtoclimb[uponthebuilding],untilonemandidso.He
[proceeded] to cast down a stone, when thepeople observed thathewasnotafflicted byany
punishment, they followed [hisexample]anddemolished ituntiltheyarrived upontheground.
Ibn al-Zubair then [erected] the pillars, and concealed it with a veiluntilthebuildingwas
completed.
Ibn al-Zubair mentioned: IndeedIheard 'Ayeshastate:TheProphet (,.-l-J <# ..';" .}-) said:(Hethen
narrated the [first] tradition [quoted above] with the addition, and said): Today I am in
possession of the [fmancial]means,andIhavenofearofthepeople.
[Ibn al-Zubair] extended the building five cubitswithinthe[boundaries] oftheHijr, untilthe
[original] foundation was apparent for thepeople toobserve.It wasuponthisfoundation that
the building was erected. The Ka 'bah was eighteencubitsinlength.Aftertheextensionwas
completed, it was considered inadequate, he therefore extended it'slengthbya[further]ten
cubits. He placed two doors therein, one permitting [thepeople] toenterandonepermitting
theirexit.
When Ibn al-Zubair waskilled,Hajjaj ibnYusufwroteto'AbdaI-Maliktoinformhimofwhat
had takenplace. Henotified himthat Ibnal-Zubair hadfoundedthestructure uponthe[original]
foundationasobserved bytherighteous [residents]ofthepeopleofMakkah.
'AbdaI-Malik[subsequently] wrotetoHajjaj ibnYusuf:Wearenottobedisgraced [inrelation]
to any matter concerning Ibn al-Zubair, concerning his extension in length:Iapprove ofit,
concerninghisextensiontowardstheHijr: Returnittoit'sprevious position.
[Hence], he sealed thedoorwhichhadbeenopened, anddemolishedtheKa 'bah, restoring itto
it's previous stateandposition.
This [command]wasactualized bythetyrantHajjaj ibnYusufincompliancewiththeerroneous
command of 'Abd aI-Malik. Idonotbelievethathejustifiedhismistaketohim,[byvirtue]of
[his]regretandremorse forthatwhichoccurred afterwards.
Indeedal-MuslimandAbuNua'ymnarrated from'Abdullahibn'Ubaidwhosaid:
Haarith ibn 'Abdullah presented himselfbefore 'AbdaI-MalikibnMarwaanduringthecourse
ofhiscaliphate.
'Abd aI-Malik said: I do not believe thatAbuKhubayb(meaning:Ibnal-Zubair) heardfrom
'Ayeshathatwhichheallegedhehadheard fromher.Haarithresponded: Indeed [hedid], [for]I
heard it from hertoo.Hesaid:Youheardhersaywhat?Hesaid:Shestated: TheMessengerof
Allah said: (the tradition wasthereupon mentioned). 'AbdaI-MaliksaidtoHaarith: Youheard
hersaythat?Hesaid: Yes.
Haarith then mentioned: 'Abd aI-Malik scratched [theground]withhiscanefora [particular]
period oftime. He thereafter said: Would that I had left it(theKa'bah) andthatwhichhe
carried out.
Thetwonarrators alsorelated fromAbuQuzza'ah:
109
An explanationof Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
Whilst 'Abd al-Malik ibn Marwaan was circambulating the House, he said: Allah fought Ibn al-
Zubair when he fabricated a lie against the Mother ofthe Believers. He claims: I heard her say:
(the tradition was then quoted). Haarith ibn 'Abdullah ibn Abu Rabeea' responded: Do not say
that 0 Ameer al-Mumineen, for I heard the Mother ofthe Believers narrate that [tradition]. He
said: Had I heard this before I demolished it, indeed I would have left it in the state Ibn al-
Zubair reconstructed it in.
I say: He was obligated to investigate [the matter] before the destruction [took place]. The
People of Knowledge ought to have been questioned concerning the permissibility of slandering
'Abdullah ibn al-Zubair and to accuse him of fabricating a lie against the Messenger of Allah
(rL-J .........,1<...l.\ J-). For verily his honesty (may Allah be pleased with him) was clarified to 'Abd al-
Malik by means of his examination of Haarith. Similarly a significant group followed him, from
amongst those who narrated [that tradition] from 'Ayesha (may Allah be pleased with her) too.
I have collected the [various] narrations together in the [inaugural] tradition. [Hence], the
tradition has been narrated by 'Ayesha [by means] of [various chains]. For this reason I fear that
'Abd ai-Malik was in possession of knowledge pertaining to the tradition prior to his [act] of
razing the Ka 'bah. However he pretended that he had not heard ofthe tradition save by way of
Ibn al-Zubair, Accordingly, when Haarith ibn 'Abdullah confronted him with the [assertion] that
he had heard it from 'Ayesha also, he displayed his regret for that which he had undertaken.
[However] it was too late to regret.
Furthermore, we have become aware of the existence of an idea or project to expand the place
of circambulation encompassing the Ka'bah. [In addition] to the transference of the Maqam
Ibraheem (r')\... J i)l..,)1 ~ to a different place. I recommend on this occasion to those responsible, to
hasten towards the expansion of the Ka 'bah before any other matter [is commenced]. Thus
returning it's construction upon the foundations [established] by Ibraheem (r')\...J i)l..,)l ~ [Hence],
fulfilling the unequivocal, noble, Prophetic wish contained within this tradition. [Furthermore, it
will be a means] of delivering the people from the difficulties of overcrowding around the door
of the Ka 'bah, [a problem] which is observed every year. [In addition] to the authority
[assumed] by the gatekeeper, who prevents whom he pleases from admittance and grants [the
privilege of entrance] to whom he desires, for the sake of a few pennies, [limited in number].
[Mentioned in the footnote]
We subsequently became aware that the [aforementioned] project has been completed, the
Maqam Ibraheem has been transferred to a place distant from the Ka'bah, and no [structure] has
been built upon it. A crystal box has been placed above it, so that the Maqam may be observed
through the box.
[Accordingly], perhaps they will assume the responsibility to realize our recommendation.
Consult: Silsi/ah al-Ahaadeeth al-Saheehah, Shaykh Muhammad Naasir al-Deen AI-Albaanee,
1/105-109.
-------- ----
110
An explanationofRiyadha1-SaliheenfromthewordsoftheMasteroftheMessengers
Rather a matter of greaterimportance:AllahprohibitedtheMuslimsfrom
reviling the godsof the Polytheists, regardlessof the fact that they are deserving
recipients of abuse and censure. Indeed the individual is obligated to be
abhorred bythem.Never-the-less, whentheactionof theirabuseresultedinthe
abuse of theMajesticLord,theOnefreefromanydefectanddeficiency,Allah
theMajestic,theGloriousstated:
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.... i' , ,.,. /
.J .Iii""" -'// "
.J." " I" .(t:, , Jo_/. 'n ',,' 1\
"'-'->-,","",::!-"
;J-;. ... "".... ,
Revile notthosewhomtheyworshipbesidesAllah,lesttheyrevileAllah
wrongfullywithoutknowledge.ThusWe havemadealluringtoeach
peopleits own doings,thenuntotheirLordistheirreturn.Heshall
thereafterinformthemofallthatthey usedto do
It is important to note: We are aware that perhaps a particular issueis
considered good in essence and in subjectmatter.However,itisnotdeemed
correct, nor isitfromwisdom,norfromintelligence,norfromsincerecounsel,
and not consistent with a trust to mention it at a specific time, place or
circumstance. This is [deemed] so, irrespective of [the matter]beingtruein
natureandcorrectinessence,inadditiontoit beingthetruestateofaffairs.
As a consequence, it is incumbent upon an individual toseekcounselfrom
those in possession ofknowledge, opinion, and sincereadvise,concerninga
particular matter,beforeheembarksuponthatcourseofaction.Hence,[heacts
in accordance] toclearproofs,forAllahsaidtothemostnobleofHisCreation
(,J-J1#':'1 J-), tothemostcorrectinopinion,andthemostconscientiousintheact
ofconveyingsincerecounsel,Muhammad(rl-J 1#':'1 J-):
..: AI" "" <" "./."

Seekforgivenessforthem,andconsultthemin theiraffairs.Whenyou
havetakenadecisionplaceyourtrustin Allah
[SurahAli-'Imraan:Ayah159],
This is theexampleoftheMessengerofAllah(rl-J 1# .:.\ J-), theonewhowasthe
most correct in [the act ofexpressing an] opinion, the most competent in
intellect,andthemostconscientiousintheconveyanceofsincerecounsel.
111
Perhaps an individual is motivated by emotion and proceeds forward declaring:
This is for the sake of Allah, and this is what I shall do. I shall publicly declare
the truth, therefore do not hold me liable - for the sake of Allah - (in relation to)
the criticism of the critic, or that which is synonymous in meaning. Then the
resultant effect [of his action] transpires, and the [subsequent] mischief.
For in most instances, the one who yields to and follows his emotions does not
consider the consequence, nor the result of his actions. The individual neglects
to compare and contrast the issues involved. Hence, the probability of an evil
consequence occurring is to be expected, an evil which is known only to Allah
the Exalted, the Majestic. This may occur regardless of the fact that the
individual involved has a good intention and a noble objective, however it may
not be manifest in his action. For there is a distinction between a good intention
and a good action. It is possible that an individual may have a good intention,
but it may manifest itself in an evil action. In addition, perhaps an individual
has an evil intention, (in most instances an evil intention will occasion an evil
action), never-the-less he beautifies his action in order to obtain an evil
objective.
Accordingly, an individual may be praised for a good intention, but may be
dispraised for an undesirable action. If however he is known for his sincerity
and guidance, he is to be excused for his undesirable conduct, and an excuse
ought to be sought for him.
Furthermore, it is not correct to seize him by reason of his action which is
contrary to wisdom.
In addition, it is impermissible to defame this individual by reason of his
conduct, causing him to become burdened with that which he is incapable
of tolerating. Rather he is to be excused and the truth ought to be clarified
to him. He is to be counselled in this matter and he is to be guided, it is to
be said:
o my brother: These words or actions are good, correct and proper in
essence, but are inappropriate in this situation, or at this time, or at this
place.
It is important to note that the tradition ofS'ad ibn Abee Waqaas (may Allah be
pleased with him) contains a directive imposing an obligation upon an
individual to seek counsel from those who are more correct in opinion and
greater in knowledge.
From amongst the benefits: It is incumbent upon the one seeking counsel to
mention the reality of his situation, and to refrain from any form of ambiguity
Anexplanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
112
and uncertainty. He ought to mention thematterintruth,thusfacilitatingthe
true nature ofthe matter to become clear to theonewhosecounselisbeing
sought.Accordingly,hisadviceshallthenbefoundeduponthisreality.
Hence, S'ad said: I am in possession of wealth, however I have no
beneficiariessave asingledaughter.
His statement: I am in possession of wealth.Aclarificationconcerningthe
foundingreasonofhisdesiretoconveythegift.
I have no beneficiaries saveasingledaughter.Aclarificationinrelationto
theabsenceofanyobstacle.
Meaning: Thereisnoobstaclepreventingmefrombequeathingalargeamount,
byreasonoftheabsenceof anylegalheirs.
The one whose advise issoughtoughttofearAllahtheExalted,theMajestic,
during the course of delivering counsel. He ought not tobeinfluencedby
emotion in deference to the one seeking counsel. For some people whose
counsel is sought by an individual observethatheisinfavourofaparticular
course of action from two options,ortwoopinions.Thecounsellortherefore,
uponrealisationof this,choosestoadvisein favourofthatmatter.
The counsellor [arguesthathe]preferstoagreewiththeopinionwhichtheone
seeking counselconsidersmoresuitableforhimself.Thisisagreaterror,rather
this is treachery. Hence, it is obligatory for the onewhosecounselisbeing
sought that headviseswiththatwhichhedeemstobethetruth,andthecorrect
courseofaction.Thisisso,regardlessofwhethertherecipientiscontentornot.
If thisprincipleisadheredto,thecounsellorisdeemedtobeonewhoissincere.
Hehasthereforeexecutedhisduty,irrespectiveofwhethertheadvise [tendered]
is accepted or not.Forhewasoftheopinionthatthiswasthepreferredcourse
ofaction, hence it was mentioned.Thisis[deemed]so,regardlessofwhether
the recipient refused to accept the advice or not. [In this instance], the
counsellor is deemedtohavedischargedhisobligation.Itisofnoconsequence
thatperhapshisconclusionwasincorrect.
In addition, perhaps the one advised considersthatacertainmatterissought
when it is not, thecounsellorthereforeadvisesinfavourofthatmatter.Inthis
instancehehaserredinrelationtotwopoints:
Onthebasisof anincorrectunderstanding,andanincorrectobjective.
* * *
113
An explanation of Riyadh al-Saliheen from the words of the Masterof the Messengers
The statement of the Messenger No: This is indicative of the
principal that there is no misdeed for an individual to employ the word 'no,' and
there is no objection to it.
For the Prophet uttered the word 'no,' and his Companions (may
Allah be pleased with them) employed the word during their discourse with
him.
This is illustrated by the following incident: When the camel of Jaabir (may
Allah be pleased with him) became fatigued, he found himself at the side of the
Messenger (rL-J.,L..1.IJ..-). How did he (,.1--J.,L..1.IJ..-) arrive at the side of Jaabir when
his camel was haggard and lean, was it positioned in front of the people?
No, rather it was from the habit of the Messenger (,.1--J .,L..1.1 J..-), for he was the
guardian of his Ummah, that he would travel behind, not in front of the people.
He would do so in order to offer his assistance to any individual who may have
required his help. Consider the humility and conscientious guardianship of the
Messenger (,.1--J .,L..1.1 J..-).
He found himself beside Jaabir, whose camel had become overwhelmed with
fatigue and was consequently no longer able to walk. The Prophet (,.1--J .,L..1.1 J..-)
therefore struck the animal and supplicated for it.
He then said: Sell it to me for forty dirhams. Jaabir responded: No.
lO
He said 'no' to the Messenger (,.1--J.,L..1.IJ..-), [never-the-less] the Messenger (.1.IJ..-
,.1--J .,L.) did not rebuke him for what he said.
Accordingly, there is no objection to the word 'no.' It is not deemed misconduct
nor [is it considered] misbehaviour. Many individuals today despise to utter the

word 'no.' Rather they say: (Salaamatukv ' instead. The act of
supplicating for his safety is a commendable action. However, if an individual
utters [the term] 'no,' he shall incur no misdeed.
From amongst the benefits of this tradition: It is impermissible for an
individual who is suffering from an illness Wherein death is feared to donate an
amount in excess of one third, except ifthe beneficiaries grant their permission.
This is because the rights of the estate become connected to the inheritors when
10 Collected: al-Bukhari (2718), Kitab al-Shuroot and al-Muslim (715), Kitab al-Musaaqah.
II [TN]- Literally: May you be safe.
114
AnexplanationofRiyadh al-Saliheenfrom the wordsoftheMasteroftheMessengers
an individualexperiencesillness,inaccordancewiththePropheticutterance:A
third,andathirdisagreatdeal.
This statement contains a directive [dictating] that bequestsoughttobeless
than a third[ofone'swealth],asIbn'Abbaas(mayAllahbepleasedwiththem
both)mentioned:
Wouldthatthe peoplereduce[theirdonations]from athirdtoafourth,for
the Prophet said:Athird,andathirdisagreatamount.
* * *
From amongst the benefits: It is impermissible for an individual who is
suffering from anillnesswhereindeathisfearedtodonateanamountinexcess
ofone third ofhis estate. Not for the purposeof charity,nortoenterintoa
partnership to build a Mosque, nor to convey as a gift, nor for any other
purpose. Itshouldnotbeanamountgreaterthanonethird,fortheProphet(':'I.)J
preventedS'adfromdonatinganamountinexcessofthatfigure.
Similarly a bequest is comparable to a gift, it isthereforedisallowedforan
individual tobequeathfromhisestateanamountgreaterthanonethirdafterhis
death.
Rather it is preferable to bequeath withonefifthinadherencetoAbuBakr's
example,[whichhasbeen]mentionedpreviously.
From amongst the benefits: If thewealthofanindividualislimitedandhis
beneficiaries are poor, it is preferable that he abstains from donating.
[Regardless] ofwhether it is a small or a greatamount,inadherencetohis
statement J,I.)J): Verily,leavingyourinheritorsinastateofprosperity
ispreferabletoleavingtheminastateofpoverty.
This is contrarytothenotionentertainedamongstcertaingroupsofthegeneral
populace:Weareobligatedtobequeath.
Rather this is incorrect. The one whose wealth is limited and whose
beneficiaries are poor, devoid ofpossessions, ought not to bequeath any.
amount,itbeingpreferablenotto.
Certain groups from amongst the populacebelievethattheonewhodoesnot
bequeath shall notberewarded,howeverthisisnotcorrect.Ratherifheleaves
his estate to be inherited by his beneficiaries, he shall consequently be
rewarded,irrespectiveoftheexistenceof alegalobligationtoinherit.
115
An explanationof Riyadh al-Saliheenfromthe words of the Master of theMessengers
In addition, ifthe individualisadheringtotheguidance oftheProphet(<,lr.1.1
J), his reward is deemed morevirtuousthananactiontodonate anamount
from his wealth: Verily, leaving your inheritorsinastateofprosperityis
preferabletoleavingtheminastateofpoverty.
Fromamongstthe benefits:ThefearexpressedbytheCompanions,those who
emigrated from Makkah, that theyshoulddietherein. ForS'ad(mayAllahbe
pleasedwithhim) stated:I remainbehindaftermycompanions?
, >" y
Thissentence isknown as: (Jumlah al-Istifhaameeyahy:
.. , "" .
Denoting: An interrogative sentence: The intended meaning being: Will I
remainbehind?
This is[termed]ananticipativeordainedinquiry:Meaning: Hedoesnotwishto
remain behindanddieinMakkah, forheabandonedthatland,migratingforthe
sakeofAllah andHisMessenger.
From amongstthebenefits:Themanifestationofamiracle fortheMessenger
ofAllah whenhestated:
Indeed you willnotremainbehind...Perhapsyouwill continuetoliveuntil
[some]nationsbenefitfromyou andothersarehurtbyyou.
Certainly the matter transpired as theProphet anticipated,forS'ad
continuedtoliveuntiltheCaliphateofMu'aaweeyah.
It wasfromamongstthesignsof theProphet(rL-)<,lr .1.1 thathenarratedmatters
pertainingtothefuture,andthattheyoccurredashehadmentionedthem.
Never-the-less this information is not definitive in essence, rather it is
anticipatoryasthe statementindicates:Perhaps youwill continuetolive.
He did not authoritatively state the matter, however it did occur as the
MessengerofAllah expecteditwoulddoso.
From amongst the benefits: There is no individual who performs deeds
seeking the Face ofAllah except thathewillbeelevatedinrankanddegree,
irrespective of whether ornotthose deedsareperformedinaplacewherein his
presence is prohibited. For there is a distinction between theaction, andthe
presence ofanindividual.
Hence, the preferred opinion from amongst the utterances of thePeopleof
Knowledge concerningtheindividualwhoperformstheprayerupon landwhich
116
An explanation ofRiyadh al-Saliheen fromthe wordsof the Masterof theMessengers
has been unlawfully appropriated: He is deemed to have offered a correct
prayer.
This is because theprohibitionisplacednotupontheprayer,ratheritislinked
totheillegalappropriation.
Accordingly the prohibition isorientedtowardsamatterotherthantheprayer,
hence the prayer performed upon this land is deemed correct.Howeverthe
individual is sinful by reason ofhis presence upon land which isdeclared
unlawful.
Indeed ifit hadbeennarratedfromtheProphet thathestated:Donot
pray uponunlawfullyappropriatedland,wewouldcertainlydeclarethattheone
whose prayer was performed upon this land is nullandvoid.Thiswouldbe
analogous to our declaration of invalidityconcerningtheonewhoofferedthe
prayerin acemetery,fortheMessenger stated:
",1 o'!"'I

'" '"
ThewholeearthisaMosqueexceptthecemeteryandthetoilet.l:Z
This principle excludesthefuneralprayerwhichisdeemedcorrectevenifitbe
performedinacemetery.
From amongst the benefits: If anindividualincursanyexpenseseekingthe
Face of Allah he shall be rewarded for it. This includes any expenditure
incurred upon his family, his wife, rather even upon himself.If[duringthe
performance of that action] he yearns for the Face ofAllah, he shall be
rewarded[forthedeed].
From amongst the benefits: A directive towards the obligation ofan
individual to purifyhisintention,seekingtobeclosetoAllahineveryexpense
incurred,thusensuringheisrewardedfordoingso.
His statement: 0 Allah accept and allow to pass the migration of my
Companions,andreturnthemnotupontheirheels.
12Collected: Abu Dawood(492), Kitabai-Salah, Tirmidhi(317), Kitabal-Salah, IbnMaja
(745), Kitabal-Masaajid, Ahmad, Musnad(3/83).
Shaykhal-Albaaneedeclaredit:Saheeh, al-Irwa'a(287), and ShaykhAhmad Shaakirin his
footnotes ofTirmidhi(2/133-134).
117
An explanation of Riyadh al-Saliheen fromthe wordsof theMasterof theMessengers
The Prophet C.. asked his Lord to permit and seal the emigration of his
Companions, in order to establish them upon Imaan and to ensure their
continued residence in the lands to which they emigrated to from Makkah.
Hence the Prophet said: and return them not upon their heels.
A return upon their heels: Meaning unbelief (Kufr) after Islaam, and refuge is
sought in Allah, as Allah the Exalted declared:
/l -,' .J <' /" /l/11 /"", .J , /"
r..-- . . .. / :.. ./ '<. .r-:
-J-I.... .;J J'!. Y'.J //s> -.Y'r / J':.--.f.J T
/"
/" "/
.i. / . -:u\>r: .. '"
"'{ -.-).1 / .
/"
Whosoever amongst you turns back from his religion and dies as an
unbeliever, his deeds will be nullified in this world and in the Hereafter,
and they will be the dwellers of the Fire. They shall abide therein forever.
[Surah al-Baqarah : Ayah 217]
His statement: [However] the one to be pitied was S'ad ibn Khawlah: The
words of the Prophet
S'ad ibn Khawlah (may Allah be pleased with him) was from amongst the
Muhaajireen who emigrated from Makkah, however it was by the Decree of
Allah that he should die therein. Hence he passed away in that land.
As a consequence, the Prophet (rL-J """;".';1 expressed his sorrow and
commiseration that he should die in Makkah, for it was despised for a Muhaajir
to pass away in a land in which he emigrated from.
This is what has been deemed feasible and prudent by way of explanation
concerning this tradition.
The author (may Allah the Exalted have mercy upon him) mentioned the
tradition in this chapter concerning 'Al-Ntyyeh' by reason of the Prophet's (.\.1';'-
r!-J""";") statement to S'ad: Indeed you will not remain behind, so perform
deeds yearning for the Face of Allah and you will be elevated in rank and
degree [by virtue of them].
In addition, he (r!-J"",,;,,:'I....---l-) advised Sa'd: You shall not incur any expense,
desiring [by means of it] the Face of Allah, save you will be rewarded for it,
even that which you place in the mouth of your wife.
118
Anexplanationof Riyadh a1-SaIiheen fromthe wordsofthe Masterof the Messengers
A reference has been made in this tradition to the sincerity of an individual,
[and his obligation] to quest for the Face of Allah, during the performance of his
deeds and the expenditure of his wealth. Thus enabling him to obtain his
reward, and elevate his rank and station before Allah the Majestic, the Glorious.
Allah is al-Muwaffaq.
*
* *
119
An explanation of Riyadhal-Saliheenfromthe words of the Master of the Messengers
Hadeeth.tNumher7-
It has been relatedbyAbu Hurayrah'Abdullahibn Sakhr(may Allahbe
pleasedwithhim),who said:The MessengerofAllah said:
IndeedAllah looksnot towardsyourbodies, nortowardsyourfaces,rather
Helookstowardsyourheartsandyouractions.
Narrated:Muslim
l7
]
The Explanation.
Hisstatement:ratherhelookstowardsyourhearts.
Inadifferentnarrationitismentioned:yourheartsandyouractions.
This tradition directs us towards theprinciplethathasbeenestablished inthe
statementofAllahtheMostHigh:
,.. A ,-,-
.J: . \;.:rI':U (n. .r, . \;}..
"(,' .iJ" r
,- ",-
o mankind!Wehavecreatedyoufroma [single]maleandfemale, and
madeyouinto nationsandtribes,inorderthatyou may become
acquaintedwithoneanother.Verily the mostnobleamongstyou before
Allah arethosewho aregreaterinal-Taqwa
Accordingly Allah theGlorious,theMostHigh,looksnottowards [His]slaves
and their bodies, [and considers whether or not] they are large orsmallin
stature,nor[whether]theyareinastateofgoodhealthorsickness.
[7] Collected: al-Bukhari(2564[33]), Kitab al-Birrwal-Silah.
120
He does not look towards theirfaces,[andquestionswhetherornot]theyare
beautifulordisfigured [inappearance].
All thesemattersareofnosignificancebefore Allah,similarlyHedoesnottake
into consideration their ancestry,[anddetermines whetherornot]theyareofa
nobleorignobleparentage.
Neither does He look towards their wealth, forHedoesnotconcernHimself
withanyofthesemattersatall.'
There is no connectionbetweenAllahandHiscreationexceptbymeansofal-
Taqwa. Hence, whosoeverisgreaterinhislevelofal-Taqwa for[his]Lord,he
is theonewhoisclosertoAllah,andistherefore [considered]themost virtuous
.beforeHim.
Accordingly, no individual oughttopridehimselfwithhiswealth,norwithhis
beauty, nor with hisbody,norwithhischildren,norwithhispalaces,norwith
hiscars,norwith anymatterconnectedtotheworldatall.
Indeed, if Allah facilitatesanindividual withtheacquisitionofal-Taqwa, itis
deemed fromamongsttheBountyofAllahuponhim,solethimpraiseAllah.
Have knowledge thatallactionsarebyintention, andthatthebalancehasbeen
placedupontheheart.
How often are theoutwardactionsofanindividual correct,goodandvirtuous,
however when they are establisheduponruined foundationstheyarerendered
obsolete.
AI-Niyyeh isthefoundation [ofallactions]. Considertwoindividuals inasingle
row performing theprayer,adheringtoasingleImaam, howeverthedifference
between their prayers iscomparabletothedifferencebetweentheEastandthe
West.Fortheconditionoftheheartdiffers.
The first individual isnegligent: Rather,perhapsheisperformingtheprayer
in order to be seen, and refugeissoughtinAllah,forhedesirestheworldby
meansofit'sperformance.
I [TN] _An individualshall not berewardedforanyofthese matters,forthe physicalnatureof
a person is beyond his dominion. Rather he is entrusted with the action connectedtothat
physical body. Similarly human attributesare beyondthe controland powerofman, hehasno
abilityto enhance them.
For example: The faceofan individual,whetheritbeblackorwhite incolour, long or short, etc.
Consult:Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee,Page40.
121
An explanationofRiyadhal-Saliheenfrom thewordsoftheMasteroftheMessengers
The second: His heart is present, he intends [to seek]theFaceofAllahby
means of hisprayer,andtoadheretotheSunnah of theMessengerof Allah(J--
rl-J<# 11).
Hencethereisagreatdifferencebetweenthetwo.
Accordingly, knowledge ofwhat the heart contains shallbethedetermining
factor concerning the apportionment of the recompense on the Day of
Judgment.
AllahtheGloriousmentioned:
// ,} ", ", // ",
.J. If, i-' . W (9) 9 )..
"( ff' y;.;- T
"
Verily(Allah) isAbleto bringthembacktolife.Thedaywhereinallthe
secretswillbeexamined.Thenmanwillhavenopowerorhelper
[Surahal-Taariq:Ayah7-10].
Meaning: Those matters concealed are to be examined, notthosewhichare
apparent.
In this world individuals are dealtwithinrelationtotheiroutwardactions,in
accordancewiththestatementoftheProphetC.L"J"";"';"'):
<' ,... // v ......
\ t.. '. .:\;*
t:'"
"
Ijudgeforhim [inrelation] tothatwhichI hear.
2
However, in the Hereafter we are to be judged in relation tothosematters
concealed.
We beseech Allah to purify our inward thoughts, forbothourselvesandfor
yourselves.
Ifthe innermost intentions ofan individualarecorrectandsound,heistobe
furnished withthegladtidingsofgoodness,andifthematteriscontrarytothis,
then all the good has been forfeited. For Allah the Majestic the Supreme
mentioned:
2 Collected: al-Bukhari(6967), Kitab al-Heel andai-Muslim(1713),Kitab al-Aqdiyaah.
122
An explanationofRiyadhal-SaliheenfromthewordsoftheMasteroftheMessengers
Knows He notwhenthe contentsofthe gravesarebroughtout andpoured
forth,andthatwhichisinthebreastsofmenshallbemadeknown
[Surahal-'Aadiyaat:Ayah9-10].
Thecontentsoftheheartisthereforeofextremeimportance.
Accordingly, if the importance ofpurifying one's intention ismentionedby
Allah in His Book,andtheMessengermadereferencetoitinhisSunnah, itis
incumbentuponanindividualtorectifyhisintentionandpurifyhisheart.
He ought to ponder overthe doubtthatiscontainedwithinhisheartand
then banish it, substituting it with certainty, and how might this be
accomplished?
This is attained by considering the Verses, Allah theMajestic,theSupreme
mentioned:
..... "J V

,.-,.- ,.- ,.- ,.-
Verily inthecreationoftheHeavensandthe earth,andinthe alternation
ofthe nightandthe day, thereareindeedsignsfor menofunderstanding
,.- {. v ../ "...
. '<':1.: .' ilr. CJ\ . .\1-
.". --..f.
"
".
..
1f.J -../:---.->. r
,.-,.-

Verily inthe Heavensandtheeartharesignsfor the Believers,andinyour
creation,andthatwhichHescattered[throughouttheearth]ofliving
creaturesaresignsforpeoplewho have faithwithcertainty
[Surahal-Jaathiyah:Ayah4].
You ought to ponder overtheVersesofAllahiftheShaytaan causesdoubtto
enter your heart. Reflect over the universe and the One whoengineeredit.
Consider howthestateofaffairsalter,andthemannerinwhichAllahalternates
the days amongst the people, until you recognize the existence of aWise,
Supreme,andMajesticAuthorgoverning[theuniverse].
PurifyyourheartfromShirk, andhowmightI accomplishthis?
123
Anexplanationof Riyadh a1-Saliheen fromthe wordsof the Master of the Messengers
I may purify my heart by my self realization and acceptance that the people can
be of no benefit to me ifI am disobedient towards Allah, nor can they deliver
me from a tribulation [which may afflict me].
Furthermore, they cannot reward me with goodness if I am obedient towards
Allah. Indeed it is Allah who rewards with good and delivers an individual from
a punishment [which descends upon him].
If the matter is as I have mentioned, why therefore does an individual associate
partners with Allah the Exalted, the Supreme. Why does he intend with his
worship to endear himself towards the creation.
Whosoever seeks to approach the creation by those means he seeks endearment
towards Allah, Allah shall withdraw Himself from him and He shall distance
the creation from him.
Meaning: His endearment towards the creation shall not increase by those
means he seeks proximity towards Allah, except that he shall be distanced from
Allah and from the creation. For if Allah is pleased with an individual, He shall
cause the people to become pleased too.
In addition, if Allah is displeased with that person, He shall cause the people to
become displeased too.
We seek refuge in Allah from His Wrath and His Punishment.
The point to note 0 my brother - continuously purify your heart. The perpetual
cleansing of the heart shall cause it to become one which is clean and pure, as
Allah the Exalted, the Supreme mentioned:
JJ,., <" ,., '" /l
.J. ... X . \},.
"'{ ("f.. ;J T
/ ,/
Those are the ones whose hearts Allah does not wish to purify
[Surah al-Mai'dah: Ayah 41].
Hence, the purification of the heart is of extreme importance.
I ask Allah to purify both my heart and your hearts, and to place us amongst
those who are sincere in their obedience to the Messenger C
* * *
124
An explanation of Riyadh al-Saliheen from the words ofthe Masterofthe Messengers
Hadeeth.tNumher8.
Ithas been related byAbu Moosa 'Abdullahibn Qaysal-' Asha'ree(may
Allah be pleased with him),whosaid: The MessengerofAllah (.L..J..
was questionedconcerningthe onewhofights [inorder]todemonstratehis
courage, the one whofights bywayofenthusiasm,andtheonewhofights
[in order] to be noticed bythe people.Whichofthese are[deemed]inthe
PathofAllah?
The Messenger of Allah said:Whosoeverfoughtinorderto
elevatethe WordofAllah
1
is[deemedtohavefought] inthePathofAllah.
Agreed upon.(81
In a different wording: The one who fights in order that hisstatusbe
noted. Whichoftheseare[deemed]inthe PathofAllah?
He said: Whosoever fought in order to elevate the Word of Allah" is
[deemedtohavefought] in the PathofAllah.
The Explanation.
His statement: Whosoeverfoughtinorderto: Thisincludesandisconcerned
with the purity ofone'sintention,[exhortingittobe]forthesakeofAllahthe
I [TN] _The Invitationof AJlahtoal-Islaam.The objective:The DeenofAJlah.
[8] CoJlected: al-Bukhari(7458),Kitabal-Tawheed;
and aI-Muslim (1904 [150]),Kitab al-Imaaraah.
125
An explanationof Riyadh al-Saliheenfromthewords of theMaster of the Messengers
Exalted, the Majestic. Accordingly, it was for this reason that the author
mentionedthistradition.
Indeed the Messenger wasquestionedconcerningtheonewho
fought upon three different platforms: Courage,fanaticism,andtobenoticed
amongstthepeople.
The First: The one who fights in order to demonstrate his courage:It
concerns the one who is braveandthereforelovestofight,forabravemanis
characterized by virtue ofhis courage. Bravery is consequentlyinneedofa
battleground where it maybeevidencedandknown.Henceitisfoundthatthe
courageous one desires thatAllahfacilitateshispathtowardscombat,wherein
he may demonstrate his valor. He thereforefightsbyvirtueofhisnatureand
desiretodoso.
The Second: Theonewhofightsbywayofenthusiasm:Fanaticismfounded
upon nationalism, zealotryfoundedupontribalism,fervorforone'scountry,or
thepromotionof any formof partisanship.
TheThird:Theonewhofightsinorderthathisstatusbenoted:
Meaning:Heisseenamongstthepeopleandhiscourageisrecognized.
The Prophet desistedfromcommentingupontheseindividuals,
rather he articulatedbywayofsummarizationthe[correct]criterionpertaining
to[theactof]fighting.
Hesaid:WhosoeverfoughtinordertoelevatetheWordofAllahis[deemed
tohavefought]inthePathofAllah.
TheProphet (rl-J .', J-) refrainedfromcommentinguponthethreeindividuals,
in order to articulate a more comprehensive and complete response.Foran
individual may fight for the sake of capturingaparticularcountryorcity,or
perhaps he may fight in order to rescue a womanwhohasbeenseizedbya
groupofpeople.
The point to note: There is no boundary inrelationtodifferingintentions,
however the criterionestablishedbytheProphet (rl-J J-) isanabsoluteand
equitable balance. From this principle we can recognizethatitisincumbent
[upon us] to rectify the vernacular ofwhat isutteredbymanypeopleinthis
time.
126
An explanationofRiyadhal-Saliheen fromthewordsoftheMasteroftheMessengers
TheVernacularisofTwoTypes:
[1.) Thevernacularofthosewhofight uponthefoundationofnationalism:
Arab nationalism and the principle of fighting for Arab nationalism is the
fighting of ignorance. Whosoeveriskilleduponthispath isnottobedeemed a
martyr.HehasforfeitedtheworldlyexistenceandhaslosttheHereafter, forthis
typeoffightingisnotconsideredinthePathofAllah.
In addition, irrespectiveof thepotencyof thecalltowards Arabnationalism, we
have derivednobenefitfromitwhatsoever. TheJewshaveconqueredourlands
.and we have become dismembered. Nations ofunbelieversfromamongstthe
Christians and others have been included inthebalanceof Arabnationalism,
and nations ofMuslimsfromamongstotherthantheArabshavebeenexpelled
from it. We havetherefore forfeitedmillions inthisworldforthesakeofArab
nationalism. Ratheranationwhichcontainsnogoodwhatsoeverhasentered.A
nationwhoseentrydictatesthathumiliationandruinshallbewrittenuponit.
(2) Thesecondtypeofvernacular:
Those who fightforthepurpose ofpatriotism: Ifwearetofightforthesakeof
patriotism, thereisnodistinctionbetweenourselvesandtheunbelievers,asthey
toofightforthesakeoftheircountry.
Take noteofthis distinction: WefightforthesakeofIslaaminourcountries.
Hence, we protect and preserve Islaam which is present in our countries,
irrespective ofwhether itisadistantcountrysituatedintheEastoronewhichis
foundintheWest.It isthereforeobligatorytorectifythispoint.
The one whoiskilledbyreason ofdefendingahomeland isnottobe[deemed]
a martyr.Ratherwe,theMuslimswhoare[resident]inanIslamic land- indeed
all PraiseisduetoAllah,beseechAllahtostrengthenusupon [thatresidence] -
are duty bound to [engage] in theactoffightingforthesakeofIslaaminour
country.
It istobesaid:WefightforthesakeofIslaaminourcountries,orforthesake
of ourcountries becausetheyareIslamicinnature,wedefendtheIslaamwhich
ispresentamongstthem.
In relationtotheonewhoseonlyconcernispatriotism:It isafalseintention
which contains no benefit for Islaam. There is no distinction between the
127
individual who declareshimselftobeaMuslim, andtheone [whoprofessesto
be]anunbeliever,iftheyaretofightforthesakeof their country alone.
Furthermore, it oughtnottobementionedthat 'Loveforone'scountryispartof
Imaan, ' nor thatthis isanarration fromthe MessengerofAllah <# .3.\ ..;...), for
thisisafabrication.i
We are obliged to love our country ifit isanIslamicnation, there being no
distinctionbetweenanindividual'scountryof birthoracountrydistantfromthe
lands ofthe Muslims, both aredeemedIslamiclandsanddictatethattheyare
protected.
Upon every circumstance: It is imperative that we understand thecorrect
intention when we aretofight,ensuringthatwedosoforthesakeofIslaamin
our countries, or for the sake of ourcountries becausetheyareIslamic,not
merelyuponthebasisofnationalism.
Inrelationto thedefensivefight:
Meaning: If an individual attacks another in his house, intending to take"
possessionofhiswealth,orintendingtoremove thehonor from hisfamily:
That individualisobligatedtofighttheattacker.Forwehavebeencommanded
to do so by the Prophet (rl---) .3.1 whowasquestionedconcerningthe
[following] circumstance:
..,. AfI/"'/ / < /' /' /' < /' /..-: .J,..,. /"
Jt; . Il;Jt; .It. \;' *
"--'. N :1..Lf'7'.).,,--,. i,JJ'M''.)
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oMessengerofAllah- Whatisyouopinionconcerningthemanwho
comes to takemywealth.He said:Donotgiveit to him.He said:Whatdo
you say ifhe shouldfightme? Hesaid:Fighthim.Whatdoyousay ifhe
shouldkillme.Hesaid:You area martyr.Hesaid:Whatdo yousay ifI
shouldkill him?Hesaid:Heisin theFire.
3
The aggressor is deemed anoppressorregardless ofwhetherheisaMuslimor
not. Ifa Muslim approaches you in order to fight andexpel youfrom your
country, or from your house,youareobligatedtofighthim.Ifyoushouldkill
2 Mentioned by al-'Ajaloonee in Kashaf al-Khufa 'a (1102), he said: al-Saghaanee said:
Mawdoo' (fabricated).
3 Collected:al-Muslim(140),Kitab al-Imaan.
128
him, his abode is in the Fire, and if he should kill you, then you are considered a
martyr.
Do not say: How can I kill a Muslim? For he is the aggressor. Ifwe are to bind
our hands in front of the oppressive aggressors - who do not consider the
Believer [except as an individual] devoid of both security and religion - The
oppressors would [assume a state] of authority and power, thus enabling them to
spread their corruption in the earth after it's correction.
Hence we have said: This matter is not to be deemed 'offensive fighting.'
Offensive Fighting: It is accepted that I do not go forth and search for a
Muslim in order to fight against him. Rather I defend my wealth, myself and my
family, regardless of whether the assailant is a Believer or not.
In addition, it is inconceivable that an individual who possesses Imaan would
approach a Muslim and attack him in order to capture his family and his
wealth.
4
For this reason the Prophet said (,; <# .11 .;..):
To abuse a Muslim is sinful, to fight him is unbelief.
s
There can be no Imaan for the individual who fights the Muslims whatsoever.
Hence, we are obligated to fight against the one who is either devoid of Imaan,
or the one is deficient. We do so in a defensive context, as the act of protecting
ourselves is obligatory, for the Prophet (r-L-.l-#.1I';") said: Fight him. What do
you say if he should kill me. He said: You are a martyr. He said: What do
you say if I should kill him? He said: He is in the Fire.
There are two instances which may therefore arise concerning fighting:
[1] To fight in an offensive mode:
For example: An individual who departs in order to fight a [particular group]
of people in his country.
4 [TN] _For further clarification of this principle consult: Hadeeth Number 1, (p. 38).
5 Collected: al-Bukhari (48), Kitab al-Imaan and al-Muslim (64), Kitab al-Imaan.
129
An explanationof Riyadh al-Saliheenfromthewords ofthe Master ofthe Messengers
Thisisdeemedimpermissibleexceptunderspecific circumstances.
An example to illustrate: The Scholarsmentioned:Ifthepeopleofavillage
abandoned the CalltoPrayer,whichisnotconsideredfromamongstthepillars
of Islaam, itwouldbecomeobligatoryupontheoneentrustedwiththeiraffairs
to fight those individuals until they perform this action. For they have
abandonedareligiousritefromamongsttheritesofIslaam.
Furthermore, if theyweretoabstainfromofferingthe 'Eid prayer,anddeclare:
We will not perform it, not in our houses nor outside, it would become
obligatorytofightthem.
In addition,intheeventthatthesepeopleprotestandargue:IstheCalltoPrayer
consideredfromamongstthepillarsof Islaam?
We would respond:No,howeveritisfromamongsttheritesofIslaam,hence
wewillfightyouuntilyouestablishtheCalltoPrayer.
In the event that two groups of Believers shouldfightoneanother:It is
incumbent upon us toreconcilethetwoopposingsides.Howeverifonegroup
has wronged andoppressedtheother,weareobligatedtofightthatgroupuntil
they yield to the Command ofAllah, regardless ofthe fact that they are
Believers.
Never-the-less, there is a distinction between thedefensivemodeoffighting
andtheoffensiveform.
In relation to the offensive form: We do notdesiretofightanyindividual
except those [groupsofpeople]whomtheLegislatorhasdeemeditpermissible
forus[tofight].
[2]Inrelationtothedefensivemode: Thisisdeemedanobligationuponus.
As a consequence we are obligatedtocorrectourintention,wehopethatthis
pointismadeknownamongstthepeopleandtheirattentionisdrawntowardsit.
For we observe that newspapers and magazines are proliferated with
nationalism, nationalism, nationalism. There beingnomentionofIslaam,and
what a serious transgression this is.Weareobligatedtodirectthis Ummah to
. thecorrectmethodologyandpath.
130
Anexplanation of Riyadh al-Saliheen from the words of the Master ofthe Messengers
We beseech Allah to grant both ourselves and yourselves success in that which
He loves and is pleased with.
* * *
131
An explanationof Riyadha/-Sa/iheen fromthe wordsof the Master of the Messengers
Hadeeth. Number 9-
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,/,/ ,., /' ,/
It has been related by Abu Bakrah Nufay'i ibn al-Haarith al-Thaqaafee
(may Allah be pleased with him), that the Prophet said:
If two Muslims meet with their swords, the killer and the one killed shall
be [placed] in the fire. I said: 0 Messenger of Allah, this is the killer [his
affair is clear], what of the one killed? He said: Indeed he desired to kill his
companion.
Agreed upon.[9)
'The Expianation.
His statement: If two Muslims meet with their swords:
Meaning: Each of the two individuals desired to kill the other, their swords
were therefore unsheathed. Similarly, if a modern day weapon was to be used,
for instance a rifle or some other implement used in order to kill, for example a
rock, [the principle would remain constant].
Hence, the mentioning ofthe sword is by way of illustration and not absolute in
definition. Rather if two Muslims meet with any type of weapon for the purpose
of killing, and one kills the other, the killer and the one killed shall both be
admitted into the Fire, and refuge is sought in Allah.
Abu Bakrah mentioned to the Prophet C..I_J<#-1I';"): this is the killer.
Meaning: The founding reason of his admittance into the Fire is obvious, for he
has killed an individual, a Believer, intentionally. Concerning the one who
[9] Collected: al-Bukhari (6875), Kitab al-Diyaat;
and aI-Muslim (2888 [14, IS]), Kitab al-Fitan.
132
intentionally kills an individual, a Believer, without just cause, he IS tobe
admittedintotheFireofHell.
AllahtheExalteddeclared:
, " / // ", .." ...; ".,,,, , .h
s ;{f' . ," 1-
"'{ r--;- . lJ,. " 'J ., , r
Whosoeverkills aBelieverintentionally,his recompenseisHell,he shall
abidethereinforever.TheWrathandtheCurseofAllahshallbe upon
him,anda greatpunishmentispreparedforhim
Hence, AbuBakrah(mayAllahbepleasedwithhim)saidtotheProphet(.y...l,I,J-
,J-J): thisisthekiller.
Thissentenceistermed'Tasleem' (acceptance)inthefieldofdiscussion.
Meaning: We have accepted that thekillershallentertheFirebutwhatofthe
onekilled,forwhatreasonoughthebeadmittedintothefire?
Accordingly, the Prophet (,J-J.y...l,I,J-) responded:Indeedhedesiredto kill his
companion. Hewaseagertokillhiscompanion,andthereforeapproachedhim
with a weapon in order to accomplishtheact.However,hisopponentgained
superiorityoverhimandwasthereforeabletoslayhim.
It is due to this reason, in addition to his intention to kill andhisactions
beforehand, which would have occasioned the act ofkilling, and refugeis
soughtinAllah.
These collective factorsaresufficienttodeemhimthekiller.Forthisreason,it
wasmentionedthathewaseagertokillhiscompanion.
This tradition includes: An evidencethatactionsarebyintention.Whenthis
individual intended to kill his companion he arrived at a stage whereinhe
became the doer of that action, the killer. This principle assists us in
understanding the difference between this tradition andhisstatement(.y...l.1 ,J-
,J-J):
133
AnexplanationofRiyadh al-Saliheenfrom thewordsoftheMasteroftheMessengers
Whosoeveriskilledprotectinghiswealthisamartyr,whosoeveriskilled
protectinghisfamily isamartyr,or[killed]protectinghislife,or[killed]
protectinghisDeen isamartyr;'
In additiontohisstatementregardingtheonewhocametoforciblytakeanother
individualswealth:
,.. ,..""., /'-'( "" j",,, / '" "
J\j . Il;J\j ';.\;.' \;*'
.......->. #'J <:: .......->. #'J IJ-"''J.
/ / /
"" /'J..".- '-'< ,.. r...... ,.. AI'?" /<" t"
*' 'J
/ / / /
oMessengerofAllah - Whatisyou opinionconcerningthemanwho
comestotakemywealth.Hesaid: Donot giveittohim. Hesaid:Whatdo
you sayifheshouldfight me?Hesaid: Fighthim. Whatdoyou sayifhe
shouldkillme.Hesaid: Youareamartyr.Hesaid: Whatdoyou sayifI
shouldkillhim?Hesaid:Heisinthe Fire.
2
An individual whoisdefendinghiswealth,hisfamily,hisselfandhishonoris
doing soagainstanaggressorwhoisattacking,therebeingnomeansofdefense
except by [recourse] to the act of killing. Iftheattackeriskilledheshallbe
placed in the Fire,andifthevictimiskilled,heshallbedeemedamartyrwho
shall be admitted into Paradise. This is the distinction between the two
individuals.
It is therefore known that the one whokilledhisbrother,intendingtodoso,
shall be placedintheFire.Furthermore,theonewhointendstokillhisbrother
butishinderedfromdoingso,shallalsobeplacedintheFire.
This tradition contains:Anevidencedepictingthegraveactionof killing,for
it is amongst thosereasonswhichcause[anindividual]tobeadmittedintothe
Fire,andrefugeissoughtinAllah.
I Collected: AbuDawood (4772), Kitab al-Sunnah,andal-Tirmidhi(1421), Kitab al-Diyaat.
Hesaid:HadeethHasan.
[also] Ibn Maja Mukhtasir (2580), Kitab al-Hudood. ShaykhAl-AlbaaneedeclareditSaheeh,
see:Saheehal-Jaam'ia(6445) andIrwaa(708).
2 Collected: al-Muslim(140), Kitab al-Imaan.
134
Anexplanation of Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
In addition, it includes a proof that the Companions (may Allah be pleased with
them) would communicate their confusion to the Messenger ~ J ~ ~ \ J--) who
would respond to them.
Accordingly, we can not find any matter of real ambiguity in the Book nor in
the Sunnah, except that we shall find a clarification [for it].Either that response
is to be found in the Book or in the Sunnah without a need to seek clarification,
or it can be found by asking those who are able to respond.
An example to illustrate: The Messenger (rL--J ~ .11 J--) informed us that the
Dajjal would remain upon this earth for a period of forty days. The first day
would be comparable in length toa year, the second day would be the length of
a month, the third day would be the length of a week, and the remaining days
would be the length of our days.
The Companions questioned the Prophet ~ J . . J s .11 J--) concerning the first day, the
one comparable to a single year: Would it be sufficient for us to offer the
prayers of a single day? He responded: No, [rather] estimate the times [for the
prayers].
This is an evidence of absolute clarity that there is no matter present in the Book
nor in the Sunnah which is ambiguous or doubtful, which does not have a
corresponding answer, indeed all Praise is due to Allah.
Rather it is due to deficiencies in our ability to understand that pretermits us
from arriving at the solution, or a deficiency in seeking, contemplating, and
investigating which result in certain matters to be perceived as doubtful or
confusing.
In practice however, there is no issue present in the Book nor in the Sunnah
which is obscure or doubtful, except that it's solution can be ascertained. That
response being either from the Book or the Sunnah itself, or as an answer in
response to a question posed by the Companions.
Indeed Allah is Al-Muwaffaq.
* *
*
135
Hadeeth. Number 10.
It has been related by Abu Hurayrah (may Allahbepleasedwithhim),
who said:
TheProphet( said:Theprayerofan individualin congregationis
superior to his prayer in his house orinhis placeofbusinessbytwenty-
seventimes.
When one [individual from amongst] you perfects his ablution, then
proceeds towards the Mosque, his motive [for doing so] only being to
[perform] the prayer,desiringnothingbesides it.Heshallnottakeasingle
step except he willberaisedindegreebyit,andamisdeedshallbeerased
from him. [This shallcontinue] untilheenterstheMosque.Whenheenters
the Mosque,heisdeemedtobein prayeraslongastheprayerdetainshim.
The Angels sendprayersuponeach oneofyou providinghe remainsinthe
place whereinheprayed,they say: 0 Allah havemercyuponhim, 0 Allah
forgive him, 0 Allah accept his repentance. [They continue to do so
providing] he does notcauseany inconvenienceto another,andaslongas
heisinastateofablution.
Agreedupon. This is the textof Muslim. [101
[101 Collected:al-Bukhari(647), Kitab al-Adhaan andaI-Muslim (649), Kitab al-Masaajid.
136
His statement Meaning:Tomake[somebody] rise and

leave.
'I'lie Explanation.
The meaning of the tradition: If an individual offers the prayer in
congregation in the Mosque, it is deemed superior toaprayerofferedinhis
house or in his place ofbusiness bytwenty-sevenlevels.Thisisbecausethe
congregational prayerisafulfillmentoftheDirectiveofAllahinrelationtothe
obligationofperformingtheprayerincongregation.
Indeed the preferred opinion from amongst the statements of thePeopleof
Knowledge dictatesthatthecongregationalprayerisaFard 'Ayn (anobligation
upon everyMuslim).Itisthereforeobligatoryuponanindividualtoperformthe
prayer in congregation in the Mosque, by virtue ofthetraditionsnarratedin
reference to that. In addition to that which Allah theMajestic,theExalted,
directedustowardsinHisBook,whenHestated:
,;' / '1)/,;' .J.................." ,;'.4"/ .J ,;'
,
/' ",
Whenyou (0Messenger)areamongstthemandlead themintheprayer,
letonegroupfromamongstthemstandwith you [inprayer]takingtheir
armswith them
[Inrelationto]thecongregationalprayer:
Allah deemed it obligatory during Haal al-Khawf (astateoffear).Hence,if
Allah prescribed it in such a state, the congregational prayer in a' stateof
security' ismoreappropriate,andassumesagreaterdegreeofapplicability.
He then mentionedthereasonforthat:Whenone[individualfromamongst]
you perfects his ablution, then proceedstowardsthe Mosque,hismotive
[for doing so]onlybeingto [perform]theprayer,desiringnothingbesides
it. He shall not take a singlestep excepthewillberaisedin degreebyit,
andamisdeedshallbeerasedfromhim.
This is so regardlessofwhetherhishouseissituatedclosetotheMosqueoris
distantfromit.
137
An explanationofRiyadh aJ-Saliheenfrom thewords ofthe Master oftheMessengers
EachStep ContainsTwoBenefits:
TheFirstBenefit:Allahshallelevatetheindividualbyonedegree.
TheSecondBenefit:Allahshallerasefromtheindividualamisdeed.
Thisis[deemed]agreatblessing.
[The Third Benefit): Hisstatement:heisdeemed tobeinprayeraslongas
the prayerdetainshim,thisistooisagreatbounty.
For ifan individual remains waiting for the prayer tocommenceforalong
period oftime, whilst heisseated,offeringnoprayeraftertheperformanceof
the 'Tahhayatul Masjid' (the greeting ofthe Mosque) andthatwhichAllah
wills, that action will commendfortheperson[inquestion],therewardof the
prayer. This isbecauseheisdeemedtobeinastateofprayerduringhisperiod
ofwaiting.
[The Fourth Benefit): Theangelssendprayersuponthatpersonaslongashe
remainsinthatgatheringwhereinheperformedtheprayer.
They say: 0 Allah have mercy upon him, 0 Allah forgive him,0 Allah
accepthisrepentance.
This matter too is [considered] a great bountyfortheonewhoattended[the
Mosque]withthecorrectintention,performingthoseactionsmentioned.
A point to note from thistradition:thenproceedstowardstheMosque,his
motive [for doing so]onlybeing to [perform]the prayer,desiringnothing
besides it: This statement directs ustowardsthesignificanceof al-Niyyeh in
theactofobtainingthisgreatreward.
In relation to the one whoexited hishousewithoutintendingtoofferthe
prayer:Thisformofrewardshallnotbeaccreditedtohim.
For example: The individual who left his houseandproceededtowardshis
place of business,enrouteheheardtheCalltoPrayerandthereforewenttothe
Mosque[inordertooffertheprayer].
This individualshallnotreceivetheaforementionedreward,becausethereward
is conditionally obtained for the one who left hishousewiththepurposeof
performingtheprayeralone.
138
Anexplanation of Riyadh a1-Saliheen from the words of the Master of the Messengers
However, perhaps he will obtain the reward from the point that he left his place
of business in order to perform the prayer in the Mosque, upon the condition
that he left that place in a state of ablution.
Indeed Allah is AI-Muwaffaq.
*
*
*
139
Anexplanation of Riyadha1-Saliheenfromthe wordsof the Masterof the Messengers
Hadeeth. Number 11.
"" I
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til til I // ".,"" ''''' J I
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.
... ;J
Ithas been related by Abu 'Abbaas 'Abdullah ibn 'Abbaasibn 'Abdul
Muttalib (may Allah be pleased with them both)fromthe Messengerof
Allah concerningthat whichhenarratedfromhisLordthe
MostBlessed,the Exalted,whosaid:
IndeedAllah haswrittenrighteousactions andevilactions.
Thenhe clarified[eachcategory]:
Whosoever resolved toperformarighteousactionanddidnotdoso,Allah
theBlessed,the Exalted,shallrecorditasasinglegooddeed.
If [theindividual] resolved toperforma [righteousaction],andthendid so,
Allah shall record it as ten good deeds up tosevenhundred,multiplied
many times more,
If[theindividual] resolved toperforman evilactionand didnot executeit,
Allahshall recorditasasinglegooddeed.
If[the individual] resolved to perform [an evil action] andexecutedit,
Allah shall recorditasasinglebaddeed.
Agreed uponY)
[1] Collected:al-Bukhari(6491),Kitab a/-Raqaaiq, andaI-Muslim(131), Kitab a/-Imaan.
140
The Expianation
His statement: Indeed Allah has written good actions and bad actions: The
act of writing righteous and wicked deeds incorporates two meanings:
The First Meaning: This inscription is contained within the 'Preserved Tablet'
(al-Lawh al-Mahfoozhi, for Allah the Exalted wrote all matters upon it, as He
mentioned:
". /fAY J ""

.. ;'.. ;'
Indeed We have created all matters with Qadar (the Divine Decree)
[Surah al-Qamar: Ayah 49].
Every matter, small and great, is recorded
[Surah al-Qamar : Ayah 53].
Accordingly, Allah the Glorious, the Exalted, wrote the evil and righteous
actions within the Preserved Tablet (al-Lawh al-MahJoozh).
The Second Meaning: Concerning His writing of both actions: If the servant
performs either of the two, Allah the Exalted, records them according to that
which His Wisdom dictates, and in relation to that which His Justice and
Bounty necessitate.
Two Scriptures:
[1.] A scripture preceding in nature: No individual has knowledge of this
except Allah the Majestic, the Exalted. Hence, no individual from amongst us is
acquainted with that which Allah has written for him in matters relating to good
and evil until that matter comes to pass.
[2] A scripture succeeding in nature: If an individual performs an action, it is
accredited for him in accordance with His Wisdom, Justice and Bounty.
Then he clarified [each category]: Meaning: The Prophet
rLJ) proceeded to illustrate the method by which an action is accounted for.
141
If an individual resolves to perform a righteous action and is pretermitted from
doing so, Allah records it as a single, complete, good deed.
Examples to illustrate:
An individual performs the ablution with the intention of reciting the Qur'an,
however he does not do so and abandons the action. Never-the-less a single,
complete, good deed, is recorded for him.
A second individual intends to donate a matter from his wealth and specifies a
particular amount. He subsequently desists from doing so and does not donate,
he will however be accredited with a single, complete, good deed.
A third individual decides to offer a two unit (rak'ah) prayer, he subsequently
refrains from doing so, but is never-the-less rewarded with a good action.
If it is mentioned: How can a good deed be conferred upon an individual who
did not perform the action?
The response: It ought to be mentioned that the Bounty of Allah is extensive.
The intention which arose from the individual is considered a good action, for
the heart is in a continuous state of action, either towards righteousness or
towards transgression. If an individual therefore intends good, it is deemed a
good deed. If the intention to perform a good deed is executed, Allah rewards
and records it by means often to seven hundred good deeds, multiplied many
times more.
This difference is founded upon the degree of sincerity (al-Ikhlaas), and level of
obedience to the Messenger demonstrated in the performance of the
action. Thus, if the servant demonstrates a greater degree of sincerity in his
worship, he is conferred with a greater portion of the reward.
In addition, if the servant performs his worship with a greater level of
correctness and compliance to the Messenger (,..I-J J-), he shall be furnished
with a greater and more complete reward.
In relation to the misdeed, he mentioned: If he intended to perform an evil
deed and did not execute it, Allah shall record it as a single good deed.
An example to illustrate: An individual who intends to steal a certain item
subsequently remembers Allah the Majestic, the Exalted. As a consequence, the
142
Fear of Allah overwhelms him, causing him to abandon the action of theft. This
individual shall be conferred with a single good deed by virtue of his
discontinuation from an act of disobedience for the sake of Allah, he is
therefore rewarded for doing so. This principle has been elucidated in a
different Prophetic tradition:
// ""
*' r" .
-..$. --.-f, .J
/
He abandoned that action for My sake.'
The commission of an evil action is only accredited with a single bad deed,
without [any form] of increase, in compliance to His statement, the Most High:
...... /' .A "" ,."" " //""., , ,
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Whosoever performs a righteous deed shall be accredited with ten times
the like thereof, and whosoever performs an evil deed shall not be
accredited except with the like thereof, and they shall not be wronged
[Surah al-Ana'am : Ayah 160].
This tradition contains: An evidence to illustrate the importance of the
intention: It is the factor that can facilitate an individual in the acquisition of
righteousness.
It has been mentioned previously: If an individual intends to perform an evil
action and then proceeds to execute that action, (which in doing so occasions an
act of transgression), but is subsequently prevented from completing that deed,
the misdeed of the doer will be recorded for him.
This principle has been mentioned in relation to the two Muslims who met with
their swords [unsheathed]:
........ "" .,,, Ja t /./
.'\":q 'r.\Al\; . *
. U', , 'J. J .-"
/ / / / /
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/ / / /
Iftwo Muslims meet with their swords, the killer and the one killed shall
be [placed] in the Fire. I said: 0 Messenger of Allah, this is the killer [his
I Collected: al-Muslim (129), Kitab al-Imaan.
143
An explanationof Riyadh al-Saliheen fromthewordsof the Masterof the Messengers
affair is clear], what of the one killed? He said: Indeed he desired to kill his
eempanien."
*
* *
2 Collected: al-Bukhari (6875), Kitab al-Diyaat, and al-Muslim (2888 [14,15]), Kitab al-Fitan.
Consult Hadeeth Number 9 (p. 131) for a comprehensive explanation of this tradition.
144
Anexplanationof Riyadhal-Saliheenfromthe wordsof the Masterof the Messengers
Hadeeth. Number 12.
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145
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It has been related by Abu 'AbdurRahman'Abdullahibn 'Umaribn al-
Khattab(mayAllah bepleased with bothofthem),whosaid:
I heard the Messenger of Allah say: Threeindividualssetout
[on ajourney]from amongstthosewho precededyou.They enteredacave
and took shelter thereinfor thenight.Arockfromamountaindescended
andblocked [theirexit]fromthe cave.
They said: Ouronlymeans ofdeliverancefrom this rockisbysupplicating
toAllah by[reasonof]ourrighteousactions.
One man from amongstthem said:0 Allah- Ihadelderlyparentswhom I
used to serve with a drinkeach night,Iwouldneverserve myfamily nor
my possessions before them. OnedayIwenttoadistantplaceinsearchof
trees, I could not return until after they had retiredtobed. Iprepared
their drinks and entered upon themandfoundthemasleep.Idislikedto
[either] awaken themortoserve myfamily andpossessionsbeforethem. I
therefore remained [in theirpresence] with thedrinkingglassinmyhand
waiting for them to wake up, until the radiance of dawn [appeared].
[Meanwhile] the children cried out of hunger at my feet. [When] my
parentsawoke they consumedtheirdrink.
o Lord,ifI performedthis actionyearningforyourFace,'deliverusfrom
what has befallen [upon] us[byreason] ofthisrock. Thereuponthe rock
movedalittle,insufficienthowevertopermittheirexit.
1 [TN]- In pursuance ofYourpleasure bymeansofsincerityanddevotion inaction. It hasbeen
propounded bycertain commentators that:HisFacedenotes HisEssence, thisbeingwidespread
inthelanguage.
However thisisafalseinterpretation, foritobligates thedenial(Ta'teel) oftheAttributes ofthe
Creator, the Majestic, the Exalted. Ourcreed dictatesthatwebelieve intheAttributeswithout
146
An explanationof Riyadhal-Saliheenfromthe wordsofthe Master of the Messengers
The next one said: 0 Lord I had a [female) cousin who was more beloved
to me than any other individual.
In one narration: I loved her as passionately as a man loves a woman. I
desired to engage in sexual intercourse with her, however she refused. She
[subsequently) experienced a year of famine, and therefore approached me.
I gave her one hundred and twenty deenars upon the condition that she
would have sexual intercourse with me. She consented and I assumed
control [over her).
In one narration: When I sat between her legs she said: Fear Allah and do
not penetrate the seal unlawfully. I [therefore] distanced myself from her,
irrespective of the fact that she was the most beloved person to me.
[Furthermore], I left the gold that I had given her.
o Lord, if I performed this action yearning for your Face, deliver us from
what has befallen (upon] us (by reason) of this rock. Thereupon the rock
moved a little, insufficient however to permit their exit.
The third individual said: 0 Lord, I hired a [group) of laborers and paid
them their wages except one man who left what was owed to him and
departed. His payment [was invested) and flourished until it became a
great quantity of wealth.
After a period of time had elapsed, he returned to me and said: 0 slave of
Allah, confer upon me my payment. I said: Every matter that you see
[before you] is included in your payment, (including] camels, cows, sheep
and slaves.
He said: 0 slave of Allah, do not ridicule me! I replied: I am not ridiculing
you. He therefore [proceeded] to take everything, leading [the livestock
away], leaving nothing [behind].
any form of Ta'weel (explanation), Ta'teel (denial), Tamtheel (comparison), Tahreef
(distortion), Takyyeef(to question how) or Ta.fweed(accreditation to others).
In addition, we do not consider that their respective meanings are from amongst those matters
deemed 'uncertain,' whose knowledge of their interpretation is restricted to Allah alone. Rather
we accredit to Allah the knowledge pertaining to 'how,' not the knowledge relating to the
meaning of a [particular] Attribute. For our belief in relation to the Attributes of Allah is one of
affirmation not one of questioning' how. '
As we are devoid of knowledge pertaining to 'how' Allah is, similarly we are ignorant in
relation to our knowledge of 'how' His Attributes are.
Rather we believe that He is the owner of 'Exalted Attributes' and 'Beautiful Names.'
147
o Lord, ifIperformedthis actionyearningforyourFace, deliverusfrom
what has befallen [upon] us[byreason] ofthisrock. Thereuponthe rock
moved,thuspermittingtheirexit.
Agreed upon. [12)
The Explanation.
_.
His statement: Threeindividualssetout: Meaning:Three men.
They entered a cave and took shelter therein for the night:Meaning:In
ordertopassthe night.
Caves canoftenbelocatedinthe mountains,theyareused bypeopleasameans
ofshelterforthenightandshade from the sun, oramattercomparabletothat.
These three individualsenteredthecaveinordertoremainthereinforthenight.
However a large boulder descended upon the entrance ofthe cave and
obstructed their exit. They were incapable ofdislodging the. rock duetoits
considerablesize.
Hence, they resolvedtoseek intercessiontowardsAllahbyvirtueof theirgood
deeds.
One individual from amongst them mentioned his exemplary [level of]
righteous conduct towards his parents. The second, hiscompleteabstinence
from fornication,andthe third, his absolutesincerityandpiety.
[l] In Relationtothe FirstIndividual:
He mentionedhisconducttowardshiselderlyparents: Iwouldneverserve my
familynormypossessionsbeforethem.
Family: Comprisingof hiswife andchildren.
Possessions:Comprisingofslaves andmattersresemblingthese.
He was in possessionofaherdofgoatswhichhewouldsend outtopasturein
the morning, and then return towardstheend of theday.Hewouldthereupon
milk the goats and present the finished drink to his elderly parents. Upon
[12] Collected:al-Bukhari(6875), Kitab Ahaadeeth al-Anbiya 'a andal-Muslim(2743), Kitab al-
Dhikr w al-Dua 'a.
An explanationof Riyadhal-Saliheenfromthe words of the Master ofthe Messengers
148
completion ofthat he would serve the remaindermembersofhisfamilyand
possessions.
Hementioned:One day I went to a distant place in search of trees:
Meaning: I wascompelledtojourneytoaremoteareainsearchoftreesforthe
purposeofshepherdingtheanimals.
Upon his return, hediscoveredthathisparentswereasleep.Heponderedover
whether to present the other members ofhisfamilyandhisservantswiththe
drink before his parents, ortoawaittheirawakening.Hepreferredthesecond
option.
This necessitated that he remainintheirpresence,holdingthedrinkingcupin
hishand,untiltheradianceof dawnappeared.
Hence, hewaiteduntilthemorningforhisparentstoawaken,thenproceededto
serve them their milk drinkwhichtheysubsequentlyconsumed.Thereafterhe
presentedthedrinktotheremaindermembersofhisfamilyandservants.
He said: 0 Lord, if I performed this action yearning for your Face, deliver
us from what has befallen [upon] us [by reason] ofthis rock.
2
Meaning: IfI was sincereinmyactofperformingthisdeed,doingsoforyour
sake,relieveusfromourpredicament.
This statementisindicative oftheprinciplewhichexhortsustoperformactions
sincerely for the sake ofAllah the Exalted, the Majestic. It informsusthat
sincerityisasignificantfactorintheacceptanceofactions.
Allah accepted this form of intercession from the supplicator, and as a
consequence caused the divergence of therockfromtheexit.'Never-the-less
theextentof divergencewasinsufficienttopermittheirexit.
2 [TN] - The actionof seeking the fulfilment ofa promise from Allah by means of a question is
not deemed precipitance. [Furthermore this action] is not considered aform ofhaste which
results in the slave bemoaning the supplication [ifitisnot immediatelyanswered], and [asa
consequence]abandoningthe invocation.
In relation to the supplication[performed]inhaste: It isanauthenticpractiseofthe Messenger
ofAllah C.l-J .i.1';"), [evidenced]duringal-Istisqa 'a (the rainprayer), inadditiontotheDay of
Badr,amongstother instances.
These are consideredtobe includedinthe contextof urgency and increase,and are belovedby
Allah theMostHigh.
3 [TN] - This isanaffirmationofthe 'divinemiracles'workedbythe virtuous 'Awliya'a (pious
individuals) ofAllah. For theyare the ones whowere the true Believers,andthey arethe ones
who feared Allah, employing it as a means ofconcealingthemselvesfromthehorrorsofal-
Riya'a.
149
Anexplanation of Riyadh al-Saliheen from thewords ofthe Master ofthe Messengers
[2] The Second Individual:
Sought intercession towards Allah by means of his complete abstinence
from fornication.
This matter concerned the daughter of this individual's uncle, and the manner in
which he loved her. For he did so, as passionately as a man loves a woman, it
was for this reason that he mentioned: I desired to engage in sexual
intercourse with her.
Meaning: He desired to commit fornication with her, however she refused to
grant her consent.
Thereafter she experienced a year of severe famine, being affiicted by poverty
and great hardship. As a consequence she was compelled to debase herself into
the performance of this action, by reason of the presence of an overwhelming
need. It ought to be noted that this action is impermissible irrespective of the
prevailing circumstances, never-the-less this is what took place. She therefore
approached him, and he proceeded to confer upon her one hundred and twenty
deenars for the purpose of engaging in this [forbidden] act.
She consented to this course of action by reason of the severe hardship she
experienced.
Accordingly, when he proceeded to assume the position that a man needs to in
order to perform the action, she responded with words of great wonder and
magnitude: Fear Allah and do not penetrate the seal unlawfully.
She feared him for the sake of Allah the Exalted, the Majestic, and directed his
attention towards the [following] principle:
If he had desired to perform this action lawfully, she would have offered no
objection, however she refused to grant him permission to penetrate the seal
unlawfully. For she recognized the inherent transgression in this action, and
therefore articulated the words: Fear Allah.
These words emanated from the deepest recesses of her heart and penetrated the
deepest recesses of his heart. As a consequence he distanced himself from her,
despite her status of being the most beloved person to him. This indicated that
In relation to those who allege religious guardianship by outwardly performing satanic
preternatural feats, for instance: Entering fire, being penetrated by swords, the consumption of
poison, amongst other actions: These are not deemed 'divine miracles' nor are they indicative
of nobility.
150
his affection had notceasedtocontinue,hedidnotdespiseher,ratherhislove
forherremainedinhisheart.
However the Fear ofAllahtheExalted,theMajestic,overwhelmedhim. [Asa
consequence], he distanced himselffromherandleftthegoldinherpresence.
[The money] which he had previously conferreduponher[totheamountof]
onehundredandtwentydeenars.
He then said: 0 Lord, if I performedthis actionyearningforyourFace,
deliver us from what has befallen [upon] us [by reasonJ of this rock.
Thereupon the rock moved a little, insufficient howevertopermittheir
exit.
This matter is from amongst the Signs ofAllah,forAllahmaintainscontrol
over all matters [in creation]. If He had desired, He would certainly have
removed the rockcompletelyonthefirstoccasion.However,GlorybetoHim,
the Most High, Hepreferredtoleavetherockinpositionuntileachindividual
hadcompletedtheirintercession,foundedupontheirrighteousdeeds.
[3J TheThirdIndividual:
He soughtintercessiontowardsAllahbymeansofhishonesty,correctness,and
sincerity in action.Forhementionedthathehademployedlaborerstoperform
certain types ofwork, he paid them their respective salaries, save asingle
individual who left his payment anddeparted.Hispaymentwasinvestedand
yielded profit. He acquired profit by means ofbuying andsellingandother
business related transactions.Thisinvestmentcontinuedtoyieldprofituntilhe
acquiredcows,sheep,andslaves,inadditiontootherformsofwealth.
After a period oftime had elapsed the laborerreturnedandsaid:0 slaveof
Allah, conferuponmemypayment.
The manresponded:Everymatterthatyouseebeforeyouisfromamongstyour
possessions,includingthecamels,cows,sheepandslaves.
The man said: Do not ridicule me, for thepaymentwhichisowedtomeby
yourself is small. How can it be possible that allthislivestockcanbefrom
amongstthatwhichisowedtome,donotmockme.
He said: I am not ridiculing you. He [proceededJ to take everything,
leading[thelivestockawayJ,leavingnothing[behind].
It was then mentioned by the man: 0 Lord, if I performed this action
yearning for your Face, deliver us from whathas befallen[upon] us[by
reason] ofthis rock. Thereuponthe rockmovedpermittingtheirexit.
151
They were delivered from their predicament, for they sought intercession
towards Allah by virtue of their righteous actions, which they had performed
sincerely for the sake of Allah the Majestic, the Exalted.
This tradition incorporates numerous benefits and lessons:
The excellence of conducting one self in a righteous manner towards one's
parents, for this is amongst those virtuous deeds which provide a means of
deliverance from affliction, and relief from oppression.
In addition: The excellence of chastity and abstinence from fornication. For the
action of abstinence from fornication, despite assuming the ability and
opportunity to do so is affirmed to be amongst the most excellent of actions. It
has been authentically narrated from the Prophet (,.-L-J.,J..'I,J-) that from amongst
the seven whom Allah shall shade in His Shade, on a day wherein there is no
shade save His:
< .- // ........1l(', q

, "
A man who was invited [to participate in the act of fornication] by a
woman, in possession of status and beauty, [responded by the statement]:
Indeed I fear Allah.
4
This individual was in a position whereby he had the opportunity to commit the
act of fornication with this woman. However he desisted from doing so by
virtue of his fear of Allah, yearning to be placed amongst those whom Allah
shall shade in His Shade, on a day wherein there is no shade save His.
In addition: This tradition is indicative of the excellence of honesty, and
faithfulness in action for others. For this individual could have returned the
original payment to the laborer and kept the remainder of the wealth for himself.
However, by virtue of his integrity, dependability, sincerity, and sincere counsel
towards his brother, he decided to confer upon him the sum total of his
investment.
In addition: An illustration of the Power of Allah the Exalted, the Majestic:
[With reference] to His action, the Most High, of removing the rock by His
permission. For no car was employed to assist in it's removal, nor were men
4 Collected: al-Bukhari (660), Kitab al-Adhaan and aI-Muslim (1031), Kitab al-Zakat.
152
An explanationofRiyadhal-Saliheenfromthe words oftheMasterofthe Messengers
called to dislodge it. Rather it was performed attheCommandof Allahthe
Exalted, theMagnificent.
Allah orderedtherocktodescend andpreventtheirexit,then Hecommandedit
to move and permit theirdeparture. IndeedAllahtheGlorious haspowerover
allmatters.
From amongst the lessons:Allah istheAll-HearingOnewhoresponds tothe
invocation. ForHeheardthesupplicationof thethree individualsandresponded
tothem.'
From amongst the lessons: Sincerityinone'sactions isameans ofdispelling
.hardship and difficulty, for each individual amongst thethree mentioned: 0
Lord, if I performed this action yearningforyourFace,deliverusfrom
whathas befallen[upon] us [byreason] ofthis rock.
In relationtoal-Riya'a [and refugeinAllah issoughtfromit]:
[An exampleto illustrate]: Anindividualwhodoesnotperform actions savefor
the purpose of al-Riya'a and the enhancement of [his] reputation. As a
consequence,heispraised amongstthepeople:
[The Response]: This individual is comparabletowasterefusewhich[floats]
aimlessly,thus beingofnobenefittoit'sowner.
We beseech Allah that He furnishes both ourselves and yourselves with
sincerityinouractions, ensuringthattheyareperformedforHis sake.
To Conclude: Sincerity is ofparamountimportance, donotplaceanyportion
ofyour worship for other than Him, perform it allforthe sakeofAllahthe
5 [TN] - From amongstthe causes leadingto theacceptanceofinvocation:
(a) - Tosupplicatewithsincerity.
(b) - To become acquainted with Allah during periods of prosperity: For these three
believing men supplicated to Allah with sinceritybyrecollectingtheirvirtuousactions. They
had previously acquaintedthemselveswithAllah during times ofease andcomfort,hopingthat
Allah would compensate them with it's equivalentduring periodsoftrial and affiiction.This
[principle]has been mentionedinthe authentictraditionoftheProphet .,J.....'1 .;...):
." ""
'/.. .
/ --.t )'--.t,.. 'JIG
, "", "
AcquaintyourselveswithHimduring[periodsof] prosperity,andHeshallacquaint
Himselfwithyouduring[periods]ofdifficulty.
Collected:Ahmad(2666).
153
Anexplanation of Riyadh a1-Saliheen fromthe wordsof the Masterof the Messengers
Exalted, the Majestic. Thus enabling it to be accepted by Allah, for it has been
authentically narrated by the Prophet (rl--J ..,t...l.l in that which he related from
Allah:
" ,,, "'''''' " """"
. .. ' ./.(;. ,\
.i-.J.r.!'--..t::" /./or" -.-J' --:.t' .r-
,/ "'/ ,/
I am in no need of the associationists and there deeds. Whosoever performs
a action, associating in it other than Me, I have abandoned him and his

* * *
Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.47-49.
6 [TN] - Collected: al-Muslim (2985), Kitab a/-Zuhud w a/-Raqaaiq. For a comprehensive
explanation of this tradition, consult page 9.
154
1 ~ \ L 1 \ \ .
~
Chapter2
The Scholars mentioned: The act of seeking penitence is [deemed] obligatory
for every misdeed committed. If the act of disobedience has occurred between
the slave and Allah the Most High, and is not connected to an infringement of a
human right, three conditions are present:
[1]TheFirstCondition:
Theindividualdiscontinues theactofdisobedience.
[2]The SecondCondition:
Theindividual regretshisaction.
[3]TheThird Condition:
Theindividualresolvesnevertoreturntotheaction.
If any of these three conditions are violated, the act of al-Tawbah is not
actualized.
If the act of disobedience is connected to an infringement of a human right, four
conditions are present:
Thethreementioned [previously,inadditionto]:
[4] The individual is obligated to absolve himself from the rightofthe
victim.
If the misdeed concerns wealth or a matter comparable to it, the individual [is
obligated] to return it. If the misdeed concerns the legal offense of defamation
or a matter analogous to it, he submits to the penalty, or seeks the victim's
155
Anexplanation of Riyadha1-Saliheenfromthewordsof the Masterof theMessengers
pardon. If themisdeedconcernsbackbiting,theindividualconcernedseeksthe
victim'sforgiveness.
It is incumbent upon theindividualtoseekrepentanceforthesumtotalofhis
misdeeds. Ifan individual seeks repentance from a portion ofthem, his
repentance is deemed correct according to the People ofTruth for those
particular misdeeds. [However] that which remains,continuestoremainwith
him.
The directives [contained] within theBookandtheSunnah, inadditiontothe
unanimous agreement amongst the Ummah,I are [all] indicative ofthe
obligationtoseekrepentance:
AllahtheMostHighmentioned:
., ,-:". ,. -: ".,
.l. / ... j\l ' ..... )..
"( _/' / r
".
oBelievers,letallofyouseekrepentancetowardsAllah, perhapsyouwill
attainsuccess.
[SurahaI-Noor: Ayah31]
HetheMostHighmentioned:
/' '/' "..
,.(,.j\l '.':.AC 1'1 .r. )..
"( !Je- --..J'.J r
/' /'
SeekforgivenessfromyourLord,thereafterturntowardsHimin
repentance.
[SurahHud:Ayah 3]
'" /'-: /','-
,.(, " ' 1\1 '1 T .,)11 \;)..
"( / _r
/'
oYouwhoBelieve,turntowardsAllahwith sincerepenitence.
[Surah Tahreem:Ayah 8]
I [TN] Meaning: TheScholarsoftheSalaj(the Predecessors).
156
The Explanation.
The linguistic definition of al-Tawbah: Whosoever sought repentance
renouncesacertainmatter.Hence,itistoreturn[fromacertainaction].
The legal deflnitionof al-Tawbah: Theactofretumingfromthedisobedience
ofAllahthe MostHigh,toHisobedience.
The greatest in nature, and the most imperative in obligation, is to seek
penitencefromKufr (unbelief)toImaan (belief).
" " "............. // -'

,.-
Say to those who disbelieve, if they discontinue [their unbelief), their past
shall be forgiven.
[Surahal-Anfaal:Ayah38]
This matter is followed by the obligation toseekrepentancefromthemajor
categoriesofmisdeeds(Kaba'air).
The third level ofimportance concerns penitence from the minor formsof
misdeeds.
An individualisdutyboundthereforetoseekpenitencetowardsAllah,Glorybe
tohim,theMostHigh,uponthecommissionofeverymisdeed.
The author (may Allah have mercy upon him) mentionedthatal-Tawbahis
founded upon three conditions. However, the number increasestofiveupon
inclusionof thosemattersaffiliatedtorepentance.
[1] The First Condition:
To perform the act sincerely for the sake of Allah.
Yearning for the Face ofAllah the Majestic, the Exalted,and[hoping]that
Allah shall accept his repentance ought tobetheintendedobjectiveforeach
individual inhisactionofseekingpenitence.[Furthermore],Heoughtto[hope]
that Allahshalldisregardandpardonthatwhichhehascommittedinrelationto
wrongdoing. His intention in the performance ofthis action must not be
157
An explanation of Riyadh al-Saliheen from the words of the Masterof the Messengers
[founded upon a desire] to be noticed by the people, and to seek their proximity.
Neither ought his purpose be to repel harm from the ruler nor the one placed in
authority over him.
Rather he ought to intend by his penitence the Face of Allah and the Hereafter,
and that Allah should pardon his misdeeds.
[2] The Second Condition:
The individual ought to regret the acts of transgression committed.
This is founded upon the premise that feelings of remorse which are manifest
upon an individual are indicative of his truthfulness in his quest for repentance.
Meaning: He is saddened and distressed concerning that which has taken place.
[As a consequence] he is demoralized by reason of it, recognizing that there is
no sanctuary from this misdeed until he seeks penitence towards Allah from it.
[3] The Third Condition:
The individual discontinues the act of disobedience which he has been
engaged in.
This is deemed amongst the most important of [those] conditions [mentioned].
If the act of disobedience concerns the abandonment of an obligatory duty, the
discontinuation of the misdeed necessitates the performance of that duty.
Miscellaneous Examples to illustrate:
[a] An individual has neglected to give alms, but never-the-less desires to repent
towards Allah. This person is duty bound to discharge the sum total of the Zakat
which he has neglected to pay.
[b] An individual who has neglected to establish a righteous code of behavior
towards his parents is therefore obligated to do so.
[c] An individual who is deficient in [the act of] establishing and strengthening
the ties of kinship is duty bound to establish and strengthen those ties of
bondship.
158
[d] If an individual'sactof disobedienceinvolvesengaginginaforbiddenact,
heisobligatedto abandon that action immediately,withoutanyformofdelay.
[e] Ifan individual has been receiving interest, itisincumbentupon himto
disengage himselffromthe misdeedbyabandoninganddistancinghimselffrom
it. Furthermore, heisobligatedtoabsolve himselffromallthathehasacquired
byreasonof it.
[fJ If theactofdisobedienceinvolvesdeceptionandliesperpetratedagainstthe
people, or an act ofdishonesty in relation to the fulfillment oftrusts, the
wrongdoer isobligatedtodiscontinuehisactions. Inaddition,ifhehasobtained
wealth by these forbidden means, itisincumbentupon himtoreturn it toit's
rightful owner, ortoseekhispardon.
[g] Ifthe matter involves backbiting, It IS incumbentuponthe individualto
abstain from backbitingthepeople and speakingabouttheirhonorinaderisive
manner.
In relation to the onewhoclaimsthatheisseeking repentancetowardsAllah,
but is never-the-lesspersisting upontheabandonmentof the obligatoryduties,
or iscontinuingto involve himselfinmattersdeclaredunlawful,hisrepentance
shall notbeaccepted. Ratherthis formofpenitenceisanalogoustotheactionof
ridiculingAllahtheMajestic,theExalted.
How can an individual seek penitence towards Allah the Majestic,the
Exalted,andcontinuetotreaduponthe [path] oftransgression?
[An exampletoillustrate]:Amaninteractedwithanindividualfrom amongst
the people. As a result of amisdeed committedonhispart, hedeclaredtothe
otherparty:
Iseekyourforgiveness,Iamremorseful, andIshallnotreturntothismatter.
However his intention [dictates], andhisheartresolvestoreturntothis action.
[Hetherefore] subsequentlydoes so.
This is considered an act ofmockery and derision againstthe otherparty, a
human being. Accordingly,howcanthis actbeperpetratedagainst Allah, Lord
of Universe?
159
Hence, the individual who has actualized the act of penitence is the one
who has discontinued the act of disobedience.
2
How strange it is that some individuals whom you sit amongst are observed
lamenting by reason of the presence of interest. However, the individual himself
practices usury, and refuge is sought in Allah.
Or it is observed that he is wailing about [the offense] of backbiting and eating
the flesh of the people. Never-the-less, the individual himself is amongst the
forefront of the people in relation to the misdeed of backbiting. We beseech
Allah for good health.
2 [TN] - The learned individual does not command the people to abandon the Dunya, for they
are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their
[continued] residence in the Dunya. For the abandonment of the Dunya is supererogatory, but
the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be
commanded with a supererogatory action, when he has [neglected] to establish an obligatory
one?!
If the abandonment of wrongdoing becomes difficult for them to [endure], endeavor to make
them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His
Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards
His love.
If it is attached towards His love, the abandonment of wrongdoing and independence from it, in
addition to the persistence upon it shall become easy [to obtain]. Verily Yahya bin Mua'adh
mentioned:

", ",
Questingforaninte{{iBent[person]for[tfieaffairsoJ]the Vunya.
Issuperiorto tFie abandonmentof aniBnorant[person]forit.
A judicious man invites the people towards Allah, thus the [act] of responding becomes easy for
them. Anascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of
responding becomes difficult for them. For indeed the [period] of weaning from the breast [of a
woman] - which is not understood by a human being himself - save that he suckles [at his
mothers breast] vigorously. However, select the more superior and purest wet nurse, for verily
the milk influences the nature of the recipient. The [act] of suckling from a foolish woman shall
give rise to a foolish child. The most beneficial [type] of suckling is [that which is performed in
order to] relieve hunger. Hence, if you are resolute upon the abandonment of weaning [it is
better for you], otherwise suckle to a moderate extent, for indeed over indulgence can kill.
Consult: Fawa'aidual-Fawa'aidi,Ibn Qayyim al-Jawziyyah, p.301.
160
An explanation of Riyadh al-Saliheen fromthewords of the Masterof the Messengers
Or it is noticed that he is moaning about [the presence] of lies and the
abandonment of trustworthiness amongst the people. However the individual
himself is the most excessive liar amongst the people, and the most
untrustworthy one concerning the fulfillment of the trust.
An individual is therefore obligated upon every circumstance to desist from
continuing the misdeed which he has sought penitence for. If however he does
not abstain from the action, his act of repentance shall be rejected, and it will
avail him not before Allah the Majestic, the Exalted.
* * *
The action of desisting from a misdeed:
If [the action] concerns the abandonment of a misdeed connected to the Rights
of Allah the Exalted, the Majestic: It is deemed sufficient that the action of
seeking penitence occurs between the individual and His Lord.
It is not necessary, rather perhaps [we say] it is impermissible for an individual
to discuss the matter of his disobedience, or [his] omission in the observance of
the obligatory actions. For this act is restricted between the individual and
Allah, Who has placed a veil upon this person, and concealed the action from
[His] servants. Hence, if the individual has sought penitence towards Allah, it is
impermissible for him to inform any [foreign] individual in relation to that
which he has committed.
Indeed the Prophet ( ~ ) declared:
.""''' """
*/ .~ \ U\ ~ ~ i ~ c *
~ ..-J ~ ~
/ / .
All my Ummah shall be granted forgiveness save the Mujaahireen
3
The Mujaahir has been described in the tradition:
3 Collected: al-Bukhari (6069), Kitab aJ-Adab;
and al-Muslim (2990), Kitab aJ-Zuhud w al-Raqaaiq.
161
,;' // ,// "..J".... / ",.".,. .J" 4 /
\;(: . \l.; Jr'" h. \W; .i *
J . ... -...-.J .1oW"'.".... ..r:
/ 7//
. ". . -' .-'

7
An individual commits a misdeed during the night, [however] he is
screened by Allah. In the morning he declares: 0 So-and-So, I committed
such and such misdeed yesterday. [However] he spent the [previous] night
[in a state] of being screened by his Lord, [never-the-Iess] in the morning
he removed the Screen of Allah from himself,"
A group from amongst the Scholars mentioned: If an individual committed a
misdeed which warrants a specific legal penalty, it is permissible for him to
present himself before the one entrusted to establish the punishment. For
instance, he may present himself before the governor and inform him that he has
committed a certain act of transgression and desires to absolve himself from it.
Never-the-less, the best course of action is to avoid disclosing the matter.
To elucidate: It is permitted for an individual to present himself before the
governor upon the commission of a misdeed which involves a specific legal
punishment, e.g. the act of fornication. He would explain what has occurred in
relation to the misdeed and request the establishment of the penalty, for this
action is deemed a means of atonement for his wrongdoing.
In relation to other forms of wrongdoing: It is preferable to avoid the
disclosure of [the misdeeds], for Allah has concealed them [from others]. In
addition, fornication and other misdeeds comparable in nature ought to be
concealed.
[Furthermore], do not expose yourself by disclosing the misdeed to other than
the one entrusted with your affairs.
Allah shall accept the penitence of his servant and pardon his sins, providing he
seeks repentance concerning that which has occurred between himself and his
Lord.
If the act of wrongdoing concerns two individuals: For instance [a matter
concerning] wealth. The guilty party is duty bound to reimburse the owner, his
penitence shall not be accepted until the wealth is returned.
4 Ibid.
162
An explanation of Riyadh aI-SaIiheen from the words of the Master of the Messengers
Examples to illustrate:
[l] An individual has stolen wealth from another and has subsequently sought
repentance. Never-the-less he is obligated to return the pilfered items to the
[rightful] owner.
[2] An individual disclaims the right of another:
A person has an outstanding debt upon him which is owed to another, however
it is denied by him. He has subsequently sought penitence for his action. Never-
the-less, he is obligated to present himself before the creditor, the one who he
had previously disputed with, and confess to his misdeed. He ought to admit his
wrongdoing until the creditor obtains his right. If however the creditor is
deceased, the individual ought to grant it to his beneficiaries. Ifhe is ignorant of
their identities, or they are absent and he is not conversant with their place of
residence, he ought to donate the amount concerned for a charitable purpose in
order to absolve himself from the misdeed. Indeed Allah, all Praise is due to
Him, the Most High, is aware ofthe identity of the creditor and shall confer it
upon him.
If the type of wrongdoing concerns a physical assault upon an individual, or a
matter comparable in nature: The offender is obligated to present himself before
the one wronged and yield towards his command.
For example: The individual permits the other to assault him in a manner
similar to the initial assault. If the victim was struck upon the back, the offender
ought to be struck upon the back. If the blow was received upon the head, or
any other area, the innocent party ought to avenge himself. This principle is in
conformity to the statement of Allah, Glory be to Him:
.1. 11/ /
,, 1/1" / 1-
"If( r >:
The recompense for a misdeed is a misdeed comparable to it.
[Surah al-Shoora : Ayah 40]
In addition to His statement:
.1/ ,/ "//'/ ,/ .,..-
.i '<""1-;-. /.w:.1 r. r I '<:""\-;.. /.w:.1 /. 1-
"'{ -f,.,
/" /" /"
Whosoever transgresses [the boundaries] against you, transgress against
them in a comparable manner.
163
,
Anexplanationof Riyadha1-Saliheen fromthe words of the Masterof the Messengers
[Surah al-Baqarah : Ayah 194]
Furthermore, any form of offensive or damnifying statement ought to be
reciprocated in a similar manner.
An example to illustrate: An individual verbally abuses another amongst the
people, he censures and dishonors him. The offending individual is obligated to
present himself before the victim and seek his pardon in a manner which is
mutually acceptable. This is so irrespective of whether the victim declares: I
shall not agree to pardon you except upon the payment of a specified amount of
dirhams. The individual is therefore obligated to fulfill the request.
The fourth matter: Concerning the rights connected to backbiting.
Meaning: An individual has spoken about another during his absence by means
of slandering and defaming him amongst the people - whilst he was not present.
The Scholars have differed concerning this matter:
A group from amongst them said: The defamer is obligated to present himself
before the defamed and declare: 0 So and So, indeed I spoke about you
amongst the people, I hope that you shall pardon me and absolve me from this
misdeed.
Another group said: The defamer should not present himself before the
defamed, for circumstances differ.
If the individual is aware of the backbiting committed against him, the
wrongdoer is obligated to go and seek his forgiveness. If however he is ignorant
of this matter, the wrongdoer ought not to go to him. Rather he is obligated to
seek forgiveness for him and to speak about his merits and qualities in the
gathering wherein he defamed him. This 'is founded upon the premise that
virtuous actions negate evil deeds.
This is deemed the more correct of the two opinions. If the victim is unaware
that he has been defamed, it is sufficient for the wrongdoer to mention his
virtues in the gathering wherein he slandered him. In addition, he ought to seek
/. ~
forgiveness on his behalf by means of the words: ~ . p \ ~ \ : 0 Allah - forgive
him. These words have been mentioned in the tradition:
164
AnexplanationofRiyadhal-Saliheenfrom thewordsoftheMasteroftheMessengers
" ./ " .'

It is [sufficient] atonement for the one who has backbitten another to seek
forgiveness for him.
5
Accordingly, it is incumbent upon an individual to fulfill the rights of the
wrongedparty, [forthis islinkedtothe acceptanceofpenitence].
[4] The Fourth Condition:
This concerns a resolution not to return to this particular action in the
future.
For the penitence ofan individualisnot deemedcorrectif he intendsto return
to acontinuationof this actionwhenthe opportunityarisesto do so.
An example to illustrate: An individualwho employedhis wealthinorderto
transgress the Commandments ofAllah - and refuge issoughtinAllah- by
means of purchasing alcoholic beverages. In addition, he would visitother
countries for the purposeofindulginginthe act offornication, and consuming
alcohol. RefugeissoughtinAllah.
He was then afflicted by poverty, and declared: 0 Lord IrepentuntoYou.
Never-the-less he isaliar, forhe intendsto pursuethe previouscourseofaction
shouldhis circumstancesreverttotheirformerstate.
Accordingly, this form ofpenitence is ineffectual. Whether the individual
concerned repents or not, he is no longer able to continue his act of
transgression.
Certain individualswho are afflictedbypenuryclaimthey haveabandonedtheir
wrongdoing. However, theirheartinformsthemthatshouldtheyreturntotheir
previous state ofaffluence, they would certainly continuetheirwrongdoing.
Hence,inthis instancetheirpenitenceshall not beaccepted.
* * *
5
Collected: IbnAbee Dunya(291), al-Samt; Abual-Shaykh(211), Tawbeekhand Tanbeeh; AI-
Kharaaitee (211), Masaa'aal-Akhlaaq.
Al-Haafidh al-Traaqee declared itDa'eel,consult: Mughnee, al-Ihyaa'a(3/133). Considerthe
variouschains ofthetraditioninKashfal-Khufaa'a(2/111).
ShaykhAl-Albaanee alsodeclareditDa'eel,consult:Silsilahal-Da'eefah (I519).
165
AnexplanationofRiyadhal-Saliheenfromthewordsof theMasterof theMessengers
TheFifthCondition:
The act of penitence takes place duringatime periodwhereinitshallbe
accepted.
If the penitenceissoughtduringatimeperiodwhereinitshallnotbeaccepted,
the repentance will be ofnoconsequence.Therearetwocategoriesgoverning
thisprinciple:
The First Type: In relation to each individual in accordance to their
circumstances.
TheSecondType:Ageneralconsideration.
InRelationtotheFirstType:
The repentance must be sought before the arrival of the appointed time,
denoting:Themomentofdeath.
If the actiontakesplacesaftertheappointedtimeitshallbeofnobenefittothe
questor. This principle is founded upon the statement of Allah,Praisebeto
Him:
, "", III!" " """" "" """
.i. l;J\;;:=t,:lI-'J/.i
n
/ IiI ,.;X;. . )..
.'JT "( -..J . -..I r-.r-- /. ---.>-
/ / /
Ofnoconsequenceistherepentanceofthosewho performevilactions,
untildeatharrivesupononeofthem,hesays: NowI repent.
[Surahal-Nisa'a:Ayah18]
A ,." /' ,/ -' ....... A1Y /// "" J/,.., t ;.'" AI"
(84) 0\,\\; ta
"" ,/ ", ,/",
/. ,.,.. ", AI"" "'<
.i. .... > .
"( <:: /
WhentheyobservedOurpunishmentthey said:Webelieve inAllahalone
andwerejectthatwhichweused toassociatewithHim. However,their
faithcouldnotavailthemwhenthey saw Ourpunishment.Thisisthe
methodofAllahindealingwithHisslaves, [therefore] theunbelievers
wereruined.
[Surahal-Ghaafir:Ayah85]
166
Anexplanationof Riyadha1-Saliheenfromthe wordsofthe Master ofthe Messengers
Accordingly, if an individual looks upon death, and the appointed time
approaches, it follows that he has lost all hope of life. Hisrepentancehas
thereforenotbeensoughtatthecorrecttime.
After anindividualdespairsof hiscontinuedexistence andrecognizes thatthere
is no longer a remainder for him, he chooses to embark upon the pathof
penitence!
Thisformofrepentancehasbeensoughtunderastateofcompulsionandcannot
therefore benefit the questor. Furthermore, itshallnotbeacceptedfromhim,
ratherheoughttohavesoughtpenitencepriortothismoment.
* * *
The Second Type:
ThisisageneralprinciplewhichwasmentionedbytheMessenger(:I):
h/ ............. ............. .............. "
* .. U*
, /
al-Hijrah shallnot beterminateduntilal-Tawbah isdiscontinued,
al-Tawbah shallnot bediscontinueduntilthe sunrisesfromthe West.
6
Hence, therepentanceofanindividualshallbeofnoconsequence whenthesun
risesfromtheWest.Allah,PraisebetoHim,mentioned:
./ ///" J//J ."...... " ,
"!(" 1':".1.'\ .
"'\ . e
/ /
ThedaywhereinsomeoftheSignsofYourLordshallcometopass, ofno
benefitwillitbeforapersontobelievethen,ifhebelieved not before,nor
earnedrighteousness.
[Surahal-Ana'am:Ayah 158]
The risingofthesunfromtheWestisfromamongsttheSignsreferredtointhis
Verse,aselucidatedbyProphet (:I).
Hence, repentance must be sought during a time period wherein itshallbe
accepted, if theactionisperformedduringanyothertimeitshallnotbedeemed
correct.
6 Collected: Abu Dawud (2479), Kitab al-Jihaad; Ahmad (99/4), Saheeh al-Jaamia' (7469).
167
* * *
The Scholars (may Allah have mercy upon them) differed concerning the
acceptance of an individual's repentance who continues to perform other forms
of wrongdoing. Itis a question of whether it shall be accepted or not.
There are Three Opinions Concerning this Matter:
[1] Those who ascribed to the opinion: The act of penitence for a particular
misdeed is deemed correct, despite an individuals persistence upon a different
misdeed. Hence, his repentance for the misdeed shall be accepted, and the sin
for the other [action] shall remain [irrespective of the previous act of
repentance].
[2] Those who ascribed to the opinion: The act of penitence for a particular
misdeed shall not be accepted with the continued commission of other offenses.
[3] Those who particularized their opinion: If the nature of the offense being
committed is comparable to the type for which repentance has been sought, the
penitence shall not be accepted. [If the offense is of a different nature, the initial
act of repentance shall be accepted].
An Example to Illustrate:
An individual has sought penitence from involvement in usurious practices,
however he commits the act of fornication - and refuge is sought in Allah - Or
the individual consumes alcoholic beverages, and it is reported that he does so.
He has sought penitence for [engaging] in usurious practices, never-the-less he
has persisted upon the consumption of alcohol.
Concerning this example:
The first group of Scholars: Ascribe to the opinion that the initial act of
repentance for the involvement in usurious practices shall not be accepted. How
can the individual be considered penitent towards Allah whilst he has continued
upon his wrongdoing?
168
The second groupsaid:Rathertheactof penitenceshallbeaccepted,because
usury is a particular [type of misdeed], and the consumptionofalcoholisa
[misdeedofadifferenttype].
The author (may Allah have mercy uponhim) ascribedtothe [following]
opinion:Hesaid:ThePeopleofTruthascribetotheopinionthattherepentance
[of an individual] shall be accepted despite the continuation ofa different
offense.
Accordingly,thereisadifferenceofopinionconcerningthisissue.
In relation to [those misdeeds] which are ofa [similar]type:[Considerthe
followingexample]:
A personisafllictedwiththeactoffornication- andrefugeissoughtinAllah-
in additiontobeingstrickenbytheactofacquaintinghimselfwithwomen,and
lookingtowardstheminadesirousmanner,oramattercomparableinnature.
Thus, [in this instance] will the repentance ofthis personfortheoffenseof
fornication be accepted whilst hehascontinuedtogazeat[otherwomen]ina
desirousmanner?Orvice-versa?
Thereisadifferenceof opinion:Agroupfromamongstthemstated:Itwouldbe
accepted, as opposed to a different group who disagreed, and statedthatit
wouldnot.
The correct opnuon in relation to this matter: The repentance ofan
individual shall be accepted despite his persistence in other acts of
transgression. However, he is not tobeascribedwiththenameal-Taa'ib (the
penitent one) in an absolutesense.Inaddition,hedoesnotdeservethetypeof
commendation which the Taai'been (the penitent ones)arepraisedwith.For
thispersonhasnotsoughtabsoluterepentance,ratheritisdeficient.
The individual seeksrepentanceforaparticularmisdeed,thereforethesinofit
shall be erased from him. However, his action doesnotwarrantanabsolute
description ofpenitence. Thisopinionisthe[statement]whichreassuresone's
soul. Theascriptionofabsoluterepentanceoughtnotbeapplied,never-the-Iess
that [particular] act ofpenitence for the misdeed committedoughtnottobe
negated.
* *
*
169
The author (may Allah have mercy uponhim)mentionedpreviouslythatthe
texts present within the Book and the Sunnah demonstrateandsupportone
another concerning the obligation to seek penitence for the sum total of
misdeeds committed. Indeedhe(mayAllahhavemercyuponhim)wascorrect
in hisassertion,fortherearenumerousVerseswhichexhortthepeopletowards
the action ofseeking repentance, in addition toadeclarationconcerningit's
virtues andrewards.Similarly,this[principle]iscontainedwithinthetraditions
transmittedfromtheMessengerofAllah(:i).
Indeed Allah clarified in His Book that He, Glory be to Him, loves al-
Tawaabeen (those who seek repentance), and those who seek to purify
themselves.
Note: al-Tawaabeen: Those who frequentlyseekpenitencetowardsAllahthe
Exalted,theMajestic,uponeveryoccasiontheycommitamisdeed.
TheauthormentionedfromamongsttheVerses,thestatementof Allah:
,,, ,} II "" ",}
.. '. If' j\\}..- }..
"'{ _ 'Y
;'
oBelievers,let allofyou seek repentancetowardsAllah,perhapsyouwill
attainsuccess.
[Surahal-Noor:Ayah31]
nus sentence was employed by Allah to seal the Verse pertaining to the
obligationtolowerone'sgaze.
It concernsHisstatement:
".. //// .11'/ ". ,J' .,}

//" ".-
" .".. L'" ,.,.. , ,}

;'
Informthebelievingmen tolowertheirgazeandtoprotecttheirprivate
parts.Thatispurerforthem.VerilyAllahisAll-Awareofwhattheydo,
[and] informthebelievingwomentolowertheirgazeandprotecttheir
privateparts.
[Surahal-Noor:Ayah30-31]
ToHisstatement:
170
,,,., "., ,.".. ".",., ""...,.,
. .'. V .... l.\}-:\::.:.( .,).\\ 1:1-1\ i}..
'.J.Y<:: .... T
,., "., "., ".,,., ///
oj /' }. /'} /'
J\\}/';; ...
"'{ 't.:
/' /'/'
Orsmallchildrenwho arenotawareofthesexualnatureofwomen.And
letthemnot stamptheirfeet inordertodisclosewhatthey concealoftheir
adornment.0 Believers,letallofyou seek repentancetowardsAllah,
perhapsyou willattainsuccess.
This Verses contains a directive imposinganobligationtoseekpenitencefor
the one whoneglectstolowerhisgaze,andsafeguardhisprivateparts.Forthe
actofloweringthegazeisit'sconfinementandtheabsenceofit'srelease.
The abandonmentofcontrollingone'sgazeandsafeguardingthegenitalsareall
from amongst the causes of destruction,wretchedness,andafflictionuponan
individual.
IthasbeenestablishedfromtheProphet thathesaid:
.. ,.,?A'''''
* t;*
,.,,,., ,., ....
AfterIpass - I havenotleftatemptationgreaterinseverityamongstthe
men, thanthewomen.'
InadditionHe said:
- .............. ...... '-" ,.,..
*
"., ,., "., "., ,.,
Beawareofwomen,for thefirsttemptationamongsttheChildrenOf
Israelconcernedthewomen.'
It isforthisreasonthatourenemies- theenemiesofIslaam,rathertheenemies
ofAllah and His Messenger from amongst the Jews andtheChristians,the
Polytheists and the Communists, and those analogoustothem.Inadditionto
their tails and their followers,allpursueinearnesttheirobjectiveoftempting
the Muslim by means of women.Theyappealtowardstheopenexhibitionof
1 Collected: Bukhari(5096), Kitab al-Nikaah, andMuslim(2740,2741),Kitab al-Dhikr.
2 Collected: Muslim(2742), Kitab al-Dhikr.
171
women, they call towards the unrestricted intermingling between men and
women,theyinvitetowardsassumingastateofdecadenceinone'scharacter.
All these mattersarepropagatedbymeansoftheirtongues,theirpensandtheir
actions - and refuge is sought in Allah. For they are aware that the most
hazardous temptation thatcausesapersontoforgethisLordandhisreligionis
epitomizedbythewoman.
Indeed, women are the ones who are able to tempt those in possessionof
intellect, astheProphet mentionedto 'Ayesha(mayAllahbepleased
withher):
,J ,.J If , ,... "
*-; . .\;..II . ; . *
---.J" 1J"7J'. "J
...... /''' 1fI1 ,
I have notseen any[groupofpeople] moredeficientinintellect,and[in
their] religionthanyou.Aprudent,resolutemancan beledastraybysome
ofyou/'
Areyouinneedofamattermoreexplicitthanthistradition?
A prudent, resolute man, is caused to be lead astray, what thereforeofthe
menial individual who is neither in possession offirmness, aresolutewill,
manhood, nor a reasonable level ofreligious awareness. The matter will
thereforebeaccentuatedinseverity,andrefugeissoughtinAllah.
Never-the-less, a man who is [in possession] of a resolutewilliscausedto
forfeit his intellect by [means] ofwomen.WebeseechAllahforgoodhealth.
This is therealityofoursituation,forthisreasonAllahsuffixedtheCommand
tolowerone'sgazebyHisstatement:
.1 /' ,1. l' ,...J
.J. .. 1f1 \ }..
"\ --..J. . o __ '7
/'
oBelievers,letallofyou seek repentancetowardsAllah,perhapsyouwill
attainsuccess.
We are therefore duty bound to exhort one another towards questing for
penitence. We are obligated toscrutinizeandaskourselveswhetherornotwe
3 Collected: Bukhari (304),Kitab al-Hayd, andMuslim(79),Kitab al-Imaan,
172
have sought penitence from a misdeed committed, or whether we have
continued upon it, for the address is directed towards every individual:
'" ;"
A. / '. 4' .J\\ }..: 0 Believers, let all of you seek
'" _ _/ . / --..F.
;"
r
repentance towards Allah.

His statement: perhaps you will attain success: Is
indicative of the principle that al-Tawbah is from amongst the causes of
success. Success has been explained by the People of Knowledge in the context
of Tafseer and language. They defined it to be a collective term to denote the
acquisition of a matter sought after, in addition to a means of averting the
horrific.
* * *
All mankind quest for the goodness in the Dunya and in the Hereafter, even the
unbeliever desires the goodness. However, from amongst the people there are
those who are granted success and those who are not.
The infidel yearns for the goodness, however he desires the goodness contained
in the Dunya, for he is a bestial creature, he is the most evil of all beasts before
Allah:
// 44.
A. \ \ }..
'" !JYU / /.!J .r"'--'. r
/ ;"
Indeed the most evil of all beasts before Allah are those who disbelieve.
[Surah al-Anfaal : Ayah 55]
Accordingly, the infidel is the most reprehensible animal that crawls upon the
earth. Never-the-less, he desires the goodness, the affluence, and the opulence
present within this Dunya. However - which Dunya - for his Paradise and
Hereafter shall be his torment and Fire, and refuge is sought in Allah.
The point to note: Every individual desires to obtain success, however it's
acquisition is commensurate to a person's determination and zeal.
From amongst the causes of success is the act of seeking repentance towards
Allah the Majestic, the Exalted, as the Verses indicate.
173
* * *
174
An explanationofRiyadh a1-Saliheenfrom thewords oftheMasteroftheMessengers
Hadeeth. Number 13.
4 " _, ,,"' ..
--t.IJ.J 13
" ", v" ....... ", .-
..: J.?i, Jl
....
It has been related by Abu Hurayrah (may Allahbepleasedwithhim),
who said:I heardtheMessengerofAllah(:I)say:
ByAllah- Verily Iappealforforgiveness'"fromAllahandseekrepentance
towardsHimon morethanseventyoccasionsinone day.
Narratedbyal-Bukhari.[
13
1
, ->
10 [TN]_ Denoting:Theactofquestingforforgiveness.
Meaning: A pardon for a misdeed [committed] and it's [subsequent] replacement. Have
knowledgethattheatonementofsinsisoftwotypes:
The First: Erasure (al-Mahw): As indicated by the authentic (bymeansofcorroboration)
statementoftheProphet .1.1 J-):
/// .// .....
or. *
....... ;
Follow an evilactionby a righteousone,itshalleraseit.
Collected:Tirmidhi(1910),Kitab al-Birr wal-Silah.
Thisisthepositionconcerning'the Pardon' (al- 'Afu).
The Second: Replacement(al-Tabdeel): AsindicatedbythestatementoftheMostHigh:
".". ". "" rt-:
.J. ( ., .(..;..G.' \j
"\ .. J '.J.P ""'---".J" if. , " '1'
.. . .
Forthose [individuals] Allahshallexchangetheirmisdeeds for righteousactions.Indeed
Allah isOft-Forgiving,the MostMerciful.
[Surahal-Furqaan:Ayah70]
Whosoeverpondersoverthesetwopositionsshallobserveasubtledistinction.
For 'the Forgiveness' (al-Maghfirah) is inclusive ofan additional benefit and istherefore
superior to 'the Pardon' (al- 'Afu). [Never-the-Iess] both are [deemed] goodnessandaglad
tiding.
Consult:Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleemal-Hilaalee,p.51-52.
175
An explanationofRiyadh al-Saliheenfromthe words oftheMaster ofthe Messengers
Hadeeth.Number14-
-r: " }" , } "-(
14
,. -r:
.rl-.\J.J
" " "
It has been related by al-Agarree ibn Vassaral-Muzanee(mayAllahbe
pleasedwithhim),whosaid:TheMessengerofAllah(ti)said:
o People - SeekrepentancetowardsAllahandappealforHis forgiveness.
ForverilyI seekpenitenceone hundredtimesin aday.
Narratedby al-Muslimy4)
The Explanation.
Concerningthat whichtheauthormentioned(mayAllahhavemercyuponhim):
Thefollowingmattershavebeendiscussedpreviously:-
[1]Theobligationtoseekpenitence.
[2]The [various]conditions linkedtorepentance.
[3]TheQura'nicVersespertinenttothesubjectmatterquotedbytheauthor.
These three points have been employed to establish the obligation to seek
penitence.
The two aforementioned traditionshavebeenquotedbytheauthor (mayAllah
havemercyuponhim)toaffirmthatprinciplewithintheSunnah.
For whenever [numerous] evidences are quoted to support one another to
establish a particular principle, that matter becomesstrengthened, assumesa
greater degree ofcertainty, and results intheimpositionofaduty.Hence,he
mentioned thetraditionofAbuHurayrah(mayAllahbepleasedwithhim),who
related that the Prophet Undertookanoathtotheeffectthathe
[13] Collected:Bukhari(6307), Kitab al-Da'wa'at.
[14] Collected: Muslim (2702), Kitab al-Dhikr.
An explanation ofRiyadh a1-Saliheen fromthewords of the Masterof theMessengers
176
appealed for Allah's forgiveness andsoughtrepentancetowards Him, onmore
thanseventyoccasions inasingleday.
Accordingly, this istheexample oftheMessenger(r,wIJi-i.-ll J-Mi theonewhom
Allahhadgrantedforgiveness forbothhispastandfuture sins. II
11 [TN] _ Perhaps the matter ofthe Prophet seekingforgiveness andquesting forpenitence
could bedeemed problematicconsideringhisstatusofbeing 'Ma'soom' (without sin).Forthose
actions [inordertobepursued] necessitatethe [presence] ofmisdeeds.
I respond: There is no difficulty here, for that action isfromamongstthetraditionsofthe
Messengers. They werethemost dedicated anddevoted individuals totheworship ofAllah,by
reason ofwhatAllahconferreduponthemfromHisBounty, andbestoweduponthem fromHis
Blessings. Indeed they were persistent in [their act] ofthanking Him, acknowledging and
confessing their deficiencies to Him, [in addition totheirrecognition] thattheywouldnever
worship HiminamannerwhichfulfillsHisRight [uponthem].
Aadam(r,wIJ inauguratedthisprinciple:
'" "'" #' , "'AfIJI1"
.
. '" --..r- T
'"
ThenAadamreceivedWordsfromhisLord,soHe furnishedhim withHis repentance.
VerilyHe istheOneWhoacceptsrepentance,andistheMostMerciful.
[Surahal-Baqarah:Ayah37]
The 'GrandfatheroftheProphets,' Ibraheem (r,w'J adheredto it:
'" y '" // AI' "",< '" " , ......"
,
", ", ",
OurLord!MakeussubmissiveuntoYou, andmakeourdescendantsa nationwho are
submissiveuntoYou. Showusourceremonies[ofHajj and 'Umrah], andacceptour
repentance.IndeedYou aretheOnewho acceptsrepentance,and[You are]theMost
Merciful.
[Surahal-Baqarah: 128]
InadditiontoMoosa (r,wIJ
, ' "" ""1:'" #'
Q; ,
'"
Whenhe returnedto a stateofconsciousness,hesaid:Glorybe to You, I turntowards
You in penitence,andI am thefirstoftheBelievers.
[Surahal-'Ara'af:Ayah 143]
[Furthermore], Muhammad isthe 'SealoftheProphets,'oughthenotthereforebea
gratefulservant?!
In addition to the [principle that dictates]: His (,-L----J J" .;...) actofseeking forgiveness and
questing for repentanceimportsalegalobligationuponhis Ummah [tofollowthatpractice], in
conformity with the tradition ofal-Agarree ibnYassar al-Muzanee (mayAllahbepleased with
him).
177
Concerning the tradition of al-Agarree ibn Yassar al-Muzanee (may Allah be
pleased with him), who said: The Messenger of Allah (;I) said:
o People - Seek repentance towards Allah and appeal for His forgiveness.
For verily I seek penitence one hundred times in a day.
Hence, these two traditions incorporate an evidence to establish the duty to seek
penitence, for the Prophet (;I) commanded it, by his utterance:
o People - seek repentance towards Allah.
When an individual seeks penitence towards His Lord, he receives two
benefits:
The First Benefit: The principle of adhering to the Command of Allah and His
Messenger:
For the act of adhering to the Directive of Allah and His Apostle contains
complete goodness. In addition, the act of observing the Imperative of Allah and
His Messenger occasions happiness and felicity in both the Dunya and the
Hereafter.12
12 [TN] - Glory be to Allah, Lord of the Worlds. There is not in the abandonment of
misdeeds and wrongdoing save the establishment of manhood; the protection of honor; the
preservation of prestige; the conservation of wealth - [all matters] which Allah has placed as a
foundation for the correction of the Dunya and the Hereafter - the love of creation [for him] and
a statement of approval amongst them; a righteous subsistence; a healthy body; strength of the
heart; tranquillity of the soul; happiness of the heart; a state of pleasure and cheerfulness; safety
from the perils of the sinners and wrongdoers, [and] an absence of purpose, grief, and sorrow; a
sense of honor from the possibility of ignominy and disgrace; protection for the light of the heart
from being extinguished by the darkness of transgression; the acquirement of an escape from
[that matter] which has caused the sinners and transgressors to become depressed and dejected;
the availability of sustenance [for him] from [an avenue] where it was not considered [possible];
the facilitation of [that matter] which has become difficult for the masters of sin and
transgression [to obtain]; the facilitation of righteous deeds [for him]; the acquisition of
knowledge and beautified praise amongst the people; an abundant amount of supplication [for
him]; a beautified countenance; the veneration which is cast into the hearts of the people [for
him]; their help and protection [for him] whenever he is hurt and oppressed; their act of
defending his honor whenever he is defamed and slandered; a swift response to his supplication;
the removal of estrangement between [the individual] and Allah; the proximity ofthe Angels
[towards him]; the distancing of the Shayaateen from amongst the men and Jinn [from him]; a
rivalry amongst the people to serve him and fulfill his needs; their engagement for his love and
companionship; his absence offear from death, rather he rejoices in that [matter], for his arrival
before His Lord and his encounter with Him [leads to] his fate amongst Him; the insignificance
of the Dunya in his heart; the importance of the Hereafter amongst him; his yearning for the
178
An explanationof Riyadh al-Saliheenfromthe wordsof the Master of the Messengers
The SecondBenefit:Followingtheexampleof theMessengerof Allah
For the Apostleof Allah(r,w'J J-A>t 0#) soughtrepentancetowardsAllahonone
hundredoccasionsinaday.
Meaning: He would say: I seek repentancetowardsAllah,Iseekrepentance
towardsAllah...andsoonandsoforth.
Penitence must be founded upontruthfulness.Thus,whenanindividualseeks
repentance towards Allah, he abandons the commission ofthat particular
misdeed.
Considerthefollowing twoexamples:
Sublime Kingdom, and the loftysuccesstherein;thesweettasteofobedience; the loveforthe
sweetness ofImaan; thesupplication of thosewhocarrytheThrone, andwhosoever surrounds
Him from amongst His Angels;thedelightoftheScribes,andtheircontinuos supplication for
him; an increaseinhisintellect,understanding, faith,andcomprehension; hisacquisitionofthe
Love of Allah,andHis[act]ofTurningtowards him;[theattainment] ofHisDelight forhisact
ofpenitence; this [matter] rewards himwithdelightandhappiness. Forthere isno connection
for [the individual] to His Delight andHappiness bymeansofwrongdoing, [and]it'svarious
types.
Accordingly, these are someof the signs [actualized] by the abandonmentof wrongdoing in this
world.
When the individual dies, the Angels receive him, and conveyuponhimthegladtidings of
Paradise fromhisLord. Inaddition to[thegoodnews]thatnofearorsorrowshall beuponhim.
He will alterhisresidence fromtheprison ofthisDunya andit'sconfmement, toagarden from
amongst the Gardens ofParadise. He shall experience it's delights thereinuntiltheDayof
Judgment.
When the Day ofJudgment [arrives] the people shall be [in a state]of[extreme]heatand
perspiration, [however] he shall be intheshadeoftheThrone. Whentheydepartfrombefore
Allah, the Companions of theRight-Hand shalltakehimwithHisGod-Fearingallies,andHis
VictoriousParty.Indeed:
...... J '" ""..""..
.. _.\;':1\ 1':':1\ .> .... 1..
'"r-::- IJ .--...f tJ- s r
, , .
Thatisthe BountyofAllah. He confersit uponwhosoeverHedesires,andAllah isin
possession oftheSublimeBounty
[Surahal-Jumu'ah:Ayah4].
Consult:Fawa'aidu al-Fawa'atdi, IbnQayyimal-Jawziyyah,p.302-303.
179
An explanation of Riyadh al-Saliheen from the wordsofthe Master ofthe Messengers
[1] The one who seekspenitencebymeansof histongue,butwhosehearthas
embraced the performanceof the misdeed, or the abandonmentof an obligatory
duty:
[2] Theonewhoseekspenitencebymeansofhistongue,butwhoselimbshave
notceasedtocommitthatmisdeed:
[Conclusion]: [In each instance]theact[ofseeking]penitenceshallconferno
benefit upon the [questor]. Rather, this action is analogous to theonewho
ridiculesAllahtheMajestic,theExalted.
How can the statement be uttered byanindividual:Iseekpenitencetowards
Allah from a certain act ofdisobedience.Howeverthepersoncontinuesupon
thataction.
Or it is said: Iquestforrepentancefromacertainactoftransgression.Never-
the-lesstheindividual isdeterminedtoperformthataction.
If an individual dealt with another humanbeinginthismanner,thewronged
individual would certainly respond by the statement: He is ridiculing and
mocking me! How can he claim to exonerate himself from the matter
concerning myself, whilst he is persisting in this actofwrongdoing.It isno
morethanmockeryandjest. WhatthereforeoftheLordoftheUniverse?
Indeed there are those amongst the people who claim they are seeking
repentance from usury, howevertheyarepersistinguponthiscourseofaction,
and refugeissoughtinAllah.Theyengageinusuriouspracticesbothexplicitly,
and by fraudulentmeans.Wehaveencounteredmanyindividualswhopractice
usury by deception, this is deemed agreaterformoftransgressionandcrime
thantheindividualwhoengagesinusuriouspracticesexplicitly.
This is basedupontheprinciplethattheonewhopracticesusurybyfraudulent
meanshaswrongedhimselfontwopoints:
TheFirst:Theactofinvolvinghimselfinusury.
The Second: The act of deceiving Allah the Majestic, the Exalted, as
thoughAllahisunaware.
This matter is ubiquitous amongst the people duringthistime.Theyinvolve
themselves inusuriouspracticesexplicitly,hencetheiraffairisclear.However,
amongst the people there arethosewhoengageinusuriouspracticesuponthe
180
An explanationof Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
path ofdeception and fraud. It can be observed that theseindividualshave
accumulatedwealthovernumerousyearsasaresultof theseactivities.
An example to illustrate:
An individual who is in possession ofa shop wherein hehasaccumulated
goods.
A wealthy man arrives with a poorman...steeringhimtowards hisslaughter,
andrefugeissoughtinAllah.
The poor man arrivesandissoldthegoodswhicharepresentwithintheshop,
by sale on credit. However, this is merely an artificial sale, all theparties
involved recognizethatthistransactionisnotanactualsale.Theindebtedbuyer
does notponderorscrutinizethematter,forheisnotconcernedwiththegoods
at all.Indeed,ifhewasbeingsoldcontainersofsanddescribedasriceorsugar,
hewouldaccepttheitems.
The buyer is concerned only withthematteroffulfillinghis[fmancial]need.
Hence, the goods are sold forapriceoftenthousandriyals,tobepaidovera
period ofone year.Thebuyerthendepartswithouttransferringthegoodsfrom
the shop. The goods are subsequentlyre-soldbythedebtortothestoreowner
forthepriceofninethousandriyals.
Asaconsequencethepoormanhasbeenexploitedupontwosides:
[1] The rich individual: Whohascausedhimtobecomeindebted [tothestore
owner].
[2]Thestoreowner:Thestoreownersdeclare:Thistransaction iscorrect,rather
they deem it tobeaverificationofthataction.Oneownerfromamongstthem
declares:Ideemitcorrectforyoutoenterintothisformoftransaction.
Glory be to Allah, is this a validformofverification?Ratheritisstainedby
misdeeds,andrefugeissoughtinAllah! !
Accordingly, ifwearetruthfultowardsAllah,GlorybetoHim,theMostHigh,
we are duty bound during our quest for repentance toabandonanyformof
misdeed and actof wrongdoing.Thisabandonmentoughttoberealinessence,
for we are to despise those actions and regretourcommissionof them,thus
181
An explanation of Riyadh a1-Saliheen from the words ofthe Master ofthe Messengers
ensuring that our repentance assumes the status of al-Tawbah al-Nasooha
l 3
(sincere penitence).
These two traditions: Are indicative of the principle that our Prophet (;#.l.\.)-
was the most dedicated and devoted individual to the worship of Allah.
Accordingly, he:
[1] He was the most fearful of Allah amongst us.
[2] He demonstrated the greatest level of al-Taqwa towards Allah.
[3] He was the greatest in knowledge amongst us concerning Allah
13 [TN] _ The utterances of the Salaf[pertaining] to the defmition of al-Tawbah al-Nasooha
differed until they numbered in excess of twenty statements. [However], they converge upon one
[particular] principle which is inclusive ofthree matters:
The First: A generalization ofthe sum total of misdeeds and their absorption [into the act of
penitence]. In such a manner that no misdeed is left save it has been included, and no offense [is
ignored] except that it has been introduced in to it.
The Second: A unanimous resolution and absolute truthfulness [ought to be] [manifest] in [the
act of penitence]. In such a manner that there is no [form] of hesitancy and indecision, nor a
[period] of waiting. Rather the individual assembles the sum total of his desire and
determination, hastening towards [the act of repentance].
The Third: The [act] ofpurging [the penitence] from any peculiar practices, and defects which
demote the purity of al-Ikhlaas.
The first [matter] concerns that which is being sought penitence from. The second relates to the
essence and state of the one seeking penitence. The third pertains to the One from whom
penitence is being sought.
Accordingly, al-Tawbah al-Nasoohah [concerns]: Truthfulness (al-Sidq) [during the course of
the penitence]; Sincerity (al-Ikhlaas); [and] A generalization ofthe sum-total ofmisdeeds.
It was alleged by a group of ignorant [individuals] that 'Nasoohah' was the name ofa man who
lived during the time of the Messenger of Allah hence Allah commanded [the
people] to seek penitence in a comparable fashion to his penitence. This [demonstrates] an
ignorance in relation to Tafseer, Hadeeth, Fiqh, and the meaning(s) of the Qur'an. This
[incident] was related by Shaykh al-Islaam ibn Taymiyyah.
Consult: Bahjah al-Naazhireen Sharh Riyadh al-Sa/iheen, Saleem al-Hilaalee, p.5l-52.
182
Anexplanation of Riyadh a1-Saliheen fromthe words of the Masterof the Messengers
In addition, they include an evidence to illustrate the principle that he (r!-J <#.:01';"')
was the 'Teacher ofGoodness' by means of both his tongue and his action.
He would appeal for the forgiveness of Allah and command the people to quest
for forgiveness until they placed him as their example, adhering to his command
and imitating his action. This matter occurred as a result of [his] complete
sincerity (.-J---J .:0.;...) demonstrated towards his Ummah. Weare therefore duty
bound to accept this model as our example.
Furthermore, if we are to command the people with a matter, we ought to be
amongst the foremost of the people in the act of adhering to that command.
Similarly, if we are to command the people to abstain from a particular matter,
we ought to be amongst the foremost of the people who abandon that matter.
For this is from the true state of affairs of the Da 'ee (inviter) towards Allah.
Rather this is the true state of affairs in relation to the Da 'wah (invitation)
towards Allah the Majestic, the Exalted.
That is: An individual is obligated to act in accordance with his command
and to abandon a matter which he declares to be unlawful.
This matter is in conformity to the action of the Messenger
[evidenced] by his action of commanding us to quest for penitence, and his
action of seeking repentance. An act which he (r!-J <#.:01 .;...) performed on a more
frequent basis than we do.
We ask Allah that He furnishes both ourselves and yourselves with His
repentance, and that He guides both ourselves and yourselves to the Straight
Path.
* * *
183 An explanationof Riyadh al-Saliheenfromthe wordsof the Masterof the Messengers
tHadeeth. Number 15.
'" -, /' t" </
15
...- ' ...-
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.." < " /

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.
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< " /' AI(" < " /
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U
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/ """ , //.".// ;'
,.;...J= 1\\: . . w::-:,,-W>I' .
(""t"' {r,, r',. ".Y., Y .. ",<::
>-- ;'.."/'
.... </. < ,} -('
. J b\
It has been related by Abu Hamzah Anas bin Maalikal-Ansaaree(may
Allah be pleased with him), theservantoftheMessengerofAllah
whosaid:
TheMessengerofAllah (;Ii) said:
Allah is more delighted with therepentanceofHisslave,thanoneofyou
who finds his camel afterhavingpreviouslylost [theanimal] inabarren,
desertland.
Agreed upon.
In thenarrationofaI-Muslim: Allah ismoredelightedwith therepentance
of His slave when he seeks penitencetowardsHim, thanoneofyouwho
was upon hisridingcamelinabarren,desertland.Thereafter[thecamel]
escaped from [it'sowner],carryinghisfoodandwater[upon it'sback].He
thereforeabandonedallhope of[findingtheanimal].Heapproachedatree
and lay down beneathit'sshade,forverily hehas despairedoffindinghis
camel.
184
Anexplanation of Riyadh al-Saliheen from the words of the Master ofthe Messengers
[However], whilst he was in that state, the animal appeared, standing
before him. He grasped it's reins and declared as a result of extreme
happiness:0 Allah- YouaremyslaveandIamyourLord.
Heerredbyvirtueofhisextremedelight.[lSI
'The Explanation.
His statement: (MayAllah havemercyupon him): servantoftheMessengerof
Allah (.....J <,lo.\" J-).
When the Prophet (.-I---J <,lo.\" J-) arrived inMadeenah,Anas' motherapproached
theMessengerof Allah (rL-J <,lo'\'1 J-) accompaniedbyher son.
Anasbin Maalik (mayAllah bepleasedwithhim) narratedthat incident:
..> "<Jl l "
G,J1I\/:- ll'l"\ '1
, --..r-, r--/ -..t. .\J
" ", ""
" ./ //,.",,: ,/ J"", ;/"" ///
.'1
4

,rr E: ,
,. ,.,.
'/',/'/ J // ,...." ,/ // <"",
' . . .IJlI.'4
, , -....-r-.,.)-' . --.$., lJ-'--.$.,lJ-.,.)J.J ., -.,.).,'-" lJ.J
,. ,.,.
,

r- .
Iaccompaniedmymother- UmmAnas- totheMessengerofAllah
ShehadclothedmylowerbodywithhalfofherKhimaar (head
covering),andmyupperbodywiththeotherhalf.
Shesaid:0 MessengerofAllah - ThisisUnais, myson.Ihavecometoyou
withhim inorderthathemayserveyou, sosupplicateonhisbehalfto
Allah.
Hence, hesaid:0 Allah increasehiswealthandhischildren.
Anassaid: ByAllahindeedmywealthincreased.Inaddition,mychildren
andgrandchildrenareapproximatelyonehundredinnumbertothis day. I
[IS] Collected:Bukhari(6309),Kitab al-Da'wa'at, and Muslim([8] 2747),Kitab al-Tawbah.
SaheehMuslim([7] 2747),Kitab al-Tawbah.
I Collected:Muslim(4531),Kitab Fadaa'il al-Sahaabah.
185 An explanationof Riyadhal-Saliheen fromthewordsof the Masterof theMessengers
[Accordingly], the Prophet accepted that [request], and Anas
assumed [the status] ofbeing a [servant] from amongst the servants ofthe
Prophet(r!-J..,I...l.I';-).
It was Anas (mayAllahbepleasedwithhim) whonarratedthatthe Prophet(.;-
rl--'J""".\.1) said:AllahismoredelightedwiththerepentanceofHisslave when
he seeks penitencetowardsHim,thanoneofyou who was uponhis riding
camelin a barren,desertland.Hethenmentionedthe story...
Accordingly, the tradition concerns a man traveling throughabarren, desert
land. There is no [other] individual,water, food, orpeople inthesurrounding
area.Hisriding camelthenproceedsto strayawayfrom him.
Meaning: Hiscamel haswanderedawayandisthereforelost.
He subsequently searches for the animal but is incapable offindingit.The
individual thenapproachesatree inordertosleep beneathit's[shade] andwait
forthearrivalofdeath!
This person hasabandonedallhopeoflocatinghiscamel, asaconsequencehe
has despairedofhiscontinuedexistence.Forhissustenance,hisfood andwater,
wasladenuponhiscamel, andthe animal hasdisappeared.
Whilst he was in that state, his camel appeared before him,it'sreins were
suspendedfromthetreeunder which heslept.How isitpossibletoquantifythis
persons delight?
This form ofdelight is impossible to envision save for the one who has
experienced these circumstances. Foritisanimmenselevelofjoy, thedelight
oflifeafter [impending]death.
It was for thisreasonthattheindividualseizedthe reins ofthe camel andsaid:
oAllah- You aremyslaveandI am yourLord.
The individual desired to cast commendation upon Allah by means of the
declaration: 0 Allah - YouaremyLordandIamyourslave. However, byvirtue
of extremepleasureheerredandinvertedthe sentence.
This tradition contains: An evidence to indicate the pleasure ofAllahthe
Exalted, the Majestic, with the penitenceofHis slave,when heturns towards
Him in a state ofrepentance. Heloves thismatter, indeeditisaloftylevel of
Love, Glory be to Him, the Most High. However,itisnotfoundedupon His
need forourdeeds andourrepentance,forAllahcandispensewith it,ratherthe
matter concerns His love for generosity, GlorybetoHim.ForAllahloves to
pardon and to forgive, it is more beloved to Himthantoseekrevenge orto
186 An explanation ofRiyadha1-Saliheen from the words of the Masterof theMessengers
exact retribution. Accordingly, Allah rejoices with the action ofHis slave
seekingpenitencetowards Him.
The tradition contains: An exhortation towards questing forrepentance, for
Allahlovesthismatter, anditisdeemed advantageousforthe servant.
In addition: An affirmationof theDelight (al-Farh) ofAllahthe Exalted,the
Majestic. For He, Glory be to Him, the Most High, Rejoicesandbecomes
Enraged, He Despises and He Loves. However, these Attributes are not
comparable toourattributes, forAllahdeclared:
, ./ ,/
"i. \ ~ / ~ . /. . \ ~
~ flV. <..:;-- - ~ . J ~ ~ ~ ~ cr: r
Thereisno mattercomparabletoHim,He istheAll-Hearer,theAll-Seer.
[Surahal-Shoora:Ayah 11]
Rather it is a form ofDelight befittingHisMajestyand Magnificence,itdoes
notresemble thedelight [experienced] bycreation.i
2 [TN]- Thistradition contains:
An affirmationoftheDelight(al-Farh)ofAllah theExalted,the Majestic
Accordingly, concerning this Delight we declare: Indeed it isagenuine Delight, anextreme
[form]ofDelight. However itisnotcomparabletothedelight[experienced] bythecreation.
Pleasure experienced byanindividualis[termed]ecstasyandrecklessness, itisexperiencedby
anindividualfromwithin,upontheobtainment of thatwhichgratifieshim.
Hence, when [an individual] derives pleasure from a certain matter, he [experiences] the
sensationof'walkinguponair.'
However,in relationtoAllahthe Exalted,theMajestic: Wedonotexplain [His]Delight ina
mannercomparable tohowweunderstand itfromourselves.
We say: It is a [form] ofDelight befitting Him the Exalted, the Majestic. In a fashion
comparabletotheremainderofHisAttributes.
Similarly wedeclare:Allahis[inpossession] ofanEssence(Dhaat). Never-the-Iess itdoesnot
resembleouressence(s). Thus,He[isinpossession] ofAttributeswhichare incomparable toour
attributes. For a discourse concerning His Attributes is [deemed] a branch ofdiscourse
concerningHisEssence.
Accordingly, webelievethatAllahtheMostHigh[experiences] Delight, forthis [principle] has
been affirmed by the one created being who [was in possession] ofthe most extensive
knowledge concerning Him, Muhammad ~ J .,1.':'1';"'). Hewasthemostsincere inadmonition
amongst thecreation inrelationtothecreation. Inaddition,Hewasthemostarticulate amongst
thecreation concerningthatwhichhecommunicated ~ J .,I..:., .;...).
187 Anexplanationof Riyadhal-Saliheenfromthe wordsof the Masterof the Messengers
We areuponperilous[ground]ifwesay: TheobjectiveofDelightisreward(al-Thawaab).
Forthe'PeopleofTahreef' (Distortion)declare:IndeedAllahdoesnot[experience]Delight.
TheobjectiveofHisDelightbeing: HisrewardfortheTaai'b(thepenitentone).
Oritis:HisDecree(al-Iraadah)toreward[thatindividual].
For they affirm that Allah the MostHighis[inpossession]ofcreated[matters],separateand
distinctfromHim.
[An example being]: His reward. [In addition]theyaffirmthe[principle]ofal-Iraadah(the
Decree).
Hence,theysayconcerningthe[Attribute]ofDelight: Itisacreatedreward.
Or:ADecreeto[confer]areward[uponanindividual].
We declare: The intended objective [concerningtheAttribute]of Delight: ADelightwhichis
true in nature.SimilartotheintendedobjectiveconcerningAllahtheExalted,theMajestic:He
is true in Nature. However, we are not to compare [in any manner]ourattributeswiththe
AttributesofAllah.
In additionto theaffirmationoftheDelight[experienced] byAllah theMajestic,the
Exalted,itcan be concludedfrom this tradition:
[The existence] of His complete and perfect Mercy, the Majestic the Sublime, and His
Clemency [demonstrated]towardsHisservants.ForHelovesthatatransgressorreturnstoHim,
this is an elevated level ofLove...[the transgressor] fled from Allah, then he stoppedand
returnedtoAllah.Allahrejoices [inthismatter],thisisasublimelevelofDelight.
In relationto the Methodology:
This [discussion] informs us that weoughttobedesirousinourpursuanceofpenitencetothe
utmost degree. Upon every occasion we commit a misdeed, we [ought to] seekpenitence
towardsAllah.
AllahtheMostHighmentioned,concerningthedescriptionoftheMutaqeen(theGod-fearing):
, / J// ""
,L \ .. I)r .jl(. 1.

,..
.---.1... !J r
Thosewho, when they have committedFaahishah,
[SurahAli-'Imraan:Ayah135]
Faahishah: Meaning, for example: Fornication,sodomy,marriagewiththosedeemedlegally
forbidden...AllahtheMostHighsaid:
11 ".,,,,,-,,,,,,,. "'.. J // ............
' IlJ 9
". "//"...
Donot marrythosewomen whom yourfathersmarried,save thatwhichhas already
passed.Indeeditwasshamefulanddespised,anditwas an evilway.
188
Anexplanationof Riyadhal-Saliheenfromthe wordsof the Master of the Messengers
, ,,, .//
9
1
If; If, ,
;' ;'/
Donot approachZina (fornication),indeed itisa Faahishah and an evilway.
[Surahal-Isra'a:Ayah32]
[Furthermore], Loot saidtohispeople:
"...... 11,
,
Doyouengage inFaahishah?
[Surahal-'Ara'af:Ayah80]
Accordingly:
.-:..-: j. , ......,."--: "", ""'" AI"'? ,.. J// ..-:
,
- ;' ;'
Thosewho,when they havecommittedFaahishah, orwrongedthemselves, mention Allah
andseekforgiveness for theirsins,and whocan forgivesinssaveAllah?
[SurahAli-'Imraan:Ayah 135]
They rememberAllahtheMostHighwithintheir souls,theypraise HisMajesty, theyrecall His
Retribution, andtheypoint outHisreward forthosewhoseekpenitence:
, ......""
.\;,
;';'
[they]seekforgiveness for theirsins.
They committhatwhichtheycommit,however theyrememberAllahthe Most Highwithintheir
souls, and seek atonement for theirmisdeeds. Hence, AllahgrantsthemHisForgiveness. The
evidence forthis[assertion]:
'" .
.i.. 1- .N
"t ..'J' --,".J'7'
;'
Who can forgivesinssaveAllah.
[SurahAIi-'Imraan:Ayah 135]
Accordingly, ifyouareawarethatAllahdelights inyouractofseekingpenitence, [toalevel]of
Delight which is beyond comparison, certainly you shall quest for penitence totheutmost
degree.
Consult: Sharh al- 'Aqeedah al-Waasiteeyah, Shaykh Muhammad al-Salih al-'Uthaymeen,
(Volume2,P.19-21).
189 AnexplanationofRiyadha1-SaliheenfromthewordsoftheMasteroftheMessengers
In additionto: An evidencewhich illustratestheprinciplethat ifanindividual
commits a mistake concerning an utterance, even if it beKufr (unbelief)in
nature, he has [deemed to have] articulated this statement impulsively [i.e.
without dueconsideration].Inthisinstanceheshallnotbeheldaccountable for
the utterance. Indeedthisindividual utteredwordsofunbelief, forthestatement
of ahuman beingtoHisLord:YouaremyslaveandIamyourLord,isdeemed
Kujr withoutanysphereofdoubt.
However, because this statement emanated fromamistakecausedbyextreme
delight, hewasnotheldaccountable forit.
Similarly,thisisthegoverningprinciple inrelationtootherwords.
Forinstance:
An individual abused anotherinaderogatoryfashiononthebasis ofamistake,
howeverthatutterance wasnottheintendedobjective.
An individual divorces his wifeasaresultofanerror,howeverthatstatement
wasnotthe intended objective.
An individual manumits a slave byreasonofamistake,howeverthese words
werenottheintendedobjective.
In eachexamplequotedabove,theindividual isnotdeemedresponsible forany
matter whichmayariseasaconsequence ofhisstatement. Fortheindividual, in
each instance, did not intendthatstatementtobehisoverallobjective. Hence,
thismatteriscomparabletoanunintentionaloath,forindeedAllahdeclared:
J-/ 4 )) ",}} "},,. r:.-:}} "
..! . .<'r'<:d '.
"\r:;-.J.P !Jr.J"" . # --.I"r-. r" # r
/ /
Allah shallnot hold you accountableforthatwhichwas unintentionalin
youroaths,ratherHewillhold youaccountablefor thatwhichyourhearts
haveearned,andAllahisOft-Forgiving,MostForbearing.
[Surahal-Baqarah :Ayah225]
190 Anexplanationof Riyadhal-Saliheenfromthe words of the Master of the Messengers
This principle is contrary to the individual who mocksandridicules,forhe
commits unbelief if heuttersawordof Kufr, inaccordancewiththestatement
ofAllah,GlorybetoHim:
Ifyou askthem,they declare:Wewereonlyspeakingidly andjesting.Say:
WasitatAllah,HisAyaat, andHisMessengerthatyou weremocking?
Makenoexcuse,you have disbelievedafteryou hadbelieved.
[Surahal-Tawbah:Ayah65-66]
Accordingly, theonewhoridiculesandmocksintendstodosobymeansofhis
speech, and by means of its inherent content.However,hedoessouponthe
path ofsarcasm and ridicule, hence he is to bedeemedanunbeliever.This
principle is contrary to an individual who did not intend to utter acertain
statement,thushiswordsareconstruedasinconsequentialinnature.
ThismatterisfromtheMercyofAllahtheExalted,theMajestic.
IndeedAllahisal-Muwaffaq.
* * *
191 AnexplanationofRiyadhal-Saliheenfromthewordsof theMasterofthe Messengers
3fadeetfi Number 16.
\ <''''' "" ..
16
. ,... "',... "..
-.-: " """,, \ "" .......

,... ,... ,... ,...
, ),/ "" )
. I,r
, /'
Ithas been related byAbuMoosa 'Abdullahibn Qays al-' Asha'ree(may
Allah be pleasedwithhim),fromthe Prophet who said:Indeed
Allah the Most High extends His Hand by night inordertoacceptthe
penitence of the one who transgresses during the day. In addition,He
extends His Hand by day inordertoacceptthepenitenceoftheonewho
transgresses during the night. [He shall continue to doso]untilthesun
risesfrom the West.
Narratedbyal-Muslim.
1161
\.
Hadeeth. Number 17.
,... -.-: /', \ \ /' ..
J,;:;,-:,\:;:J ---tIJ.J17
", \ "0 .),...
.
,
Ithas been related by Abu Hurayrah (mayAllahbepleasedwithhim),
who said:
The Messenger of Allah said:Allah shallacceptthepenitence
fromthe onewhoseeksitbeforethesunrisesfrom theWest.
Narratedbyal-MuslimP
7
1
[16] Collected:Muslim(6759),Kitab a/-Tawbah.
[17] Collected:Muslim(2703),Kitab al-Dhikr.
192
AnexplanationofRiyadh al-Saliheenfromthewords ofthe MasteroftheMessengers
Hadeeth.:Num6er18.

18
;I"" , -' " \" "" ........ J, "

".. "., , -
4

It has been relatedbyAbu' AbdurRahman:
'Abdullah ibn 'Umar ibn al-Khattab (may Allah be pleased withthem
both), fromthe Prophet who said: IndeedAllah the Exalted,the
Majestic, shall accept the penitence oftheslave[uptothepoint] thathis
souldoesnot reachthe throat.
Narratedbyal-Tirmidhi.Hesaid: Hadeeth Hasan.
IIS
)
The Explanation.
These three traditions mentioned by the author (mayAllah havemercy upon
him)areallpertinenttothesubjectofrepentance.
InrelationtothetraditionofAbuMoosa: IndeedtheMessenger(?i)said:
Indeed Allah the MostHighextendsHisHandbynightinordertoaccept
the penitenceof the onewhotransgressesduringthe day...(the tradition).
The action of acceptingtherepentance of anindividual,evenifit bebelatedis
indicative of themagnanimousNature of Allah theExalted, theMajestic.
Hence, if an individual commits amisdeed duringtheday,certainly Allahthe
MostHighshallaccepthispenitenceeven ifheshould seekitduringthenight.
Similarly, ifhetransgressesduringthenightandseekspenitenceduringtheday,
verily Allah shall accept his repentance. Rather, AllahshallextendHisHand
untilHereceives thepenitencewhich isquested forbyHisbelievingservant.
[18] Collected:Tinnidhi(3537), Kitab a/-Da'wa'at.Hesaid:HasanGhareeb.
[and] IbnMaja(4253), Kitab a/-Zuhud; Ahmad,Musnad(2/132). Shaykhal-Albaanee declared
iiHasan: Saheehal-Jaami'a(1903).
193 An explanationof Riyadhal-Saliheenfromthewordsof theMaster of theMessengers
This tradition contains:An evidencetoillustratetheloftylevelofloveAllah
demonstrates towards the penitence of a servant, GlorybetoHim,theMost
High. Indeed the story concerningthemanwholosthisridingcamelandthen
subsequently found it was mentioned in theprevioustradition. Thisincident
established the principle that Allah delights inthepenitenceofHisbelieving
slave, when he seeks repentance towards Him.Indeed,itisagreaterformof
Delight thantheonewhodiscoveredhiscamelafterhavingpreviouslylost[the
animal] [amidstabarren,desertland].
In addition: An affirmation of the Hand ofAllahtheExalted,theMajestic,
mentioned in the tradition ofAbu Moosa. Thematterisasit hasbeencited,
ratherAllahtheMajestic,theElevated,isinpossessionof TwoHands.
AI'" ".,. "".It 4 //

/ / /
TheJewssay: Allah'sHandisshackled.Betheirhandsshackled,andbe
theyaccursedfor whattheyhaveuttered.Rather,bothHis Handsare
outstretched.
[Surahal-Mai'dah:Ayah64]
We are duty bound to believeinthisHandwhichhasbeenaffirmedbyAllah
Himself, rather it has been established that Allah is in possession ofTwo
Hands.
l
1 [TN] _Shaykhal-Islaamaffirmedthe cardinalprinciplegoverningthismatter:
, ..
-...-J\,;;
'"
AnaffirmationoftheTwoHandsofAllah
The Explanatum.
The author(may Allah have mercy uponhim)mentionedtwo Verses pertinentto theaffirmation
of theTwo Hands of Allah theMost High:
'I1ie :First 'Verse
,,., ,. //

'"
Whatpreventsyoufrom prostratingtothatwhichIhavecreatedwith MyTwoHands?
[Surah Saad:Ayah 75]
194 An explanationof Riyadha1-Saliheenfromthe wordsof the Masterof theMessengers
/
,:[Whatpreventsyou]: An addresstoIblees.
,:[What]:An interrogativeparticle [employed]torebukeIblees.
Meaning: Whatmatterpreventsyoufromprostrating.
Hisstatement: ;1:1:1., :Tothat which IhavecreatedwithMy Two Hands:
/
He did not say: To who I created, for Aadam (r:lL..--J istheintended [object]here,in
relation to His description [of theactionof creation], inwhichHedidnotassociate anyother
individual. The [description concerns] the creation ofAllah (Le. Aadam) by meansof His Hand,
notbyreferencetoHisEssence.
Hence, when Iblees desired to defame Aadam and diminish his status, he
mentioned:
,.". -c

ShallI prostrateto whom You createdfrom clay?
[Surahal-Isra'a:Ayah61]
It is accepted that if [the particle] t; ,:(what) [precedesaverb,itqualifiesananimate
object]. [Inthisinstanceitprecedes theverb 'created'].
It draws one's attention to the meaning of an attribute, not the meaning of a [particular]
individualnorhisessence.
An exampleto illustrate:Hisstatement,theMostHigh:
" J/ ,.. ./
,
/ /
Marrywomen [for] that[attribute]which pleases you from them.
[Nisa'a:Ayah3]
He did notsay: C-..;): [who]:[i.e,Marry[those]womenwhopleaseyou].
For the intendedobjective isnotthewomanandheressence,ratherthe intendedobjective isan
attribute[of thewoman].
.-
Itismentioned intheVerse: 1:1., :Tothat whichI havecreated.
Meaning: I have ennobled himby[virtueof this]loftydescription, forIhavecreated himwith
MyTwoHands.
Hedidnot intend: Who Icreated: [Thusdrawingourattention]toaparticularhumanbeing.
195 An explanationof Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
His statement: , :To thatwhichI havecreatedwithMyTwo Hands:
'"
This statement isanalogoustothesaying:Isharpened[thepencil]withasharpener. Hence,the
sharpenerisatoolforsharpening.
Inaddition,itissaid:Imadethiswithmyhands.Thus,thehand isthemachineofmanufacture.
.-
Accordingly: :To that which I have createdwith MyTwo Hands:
'"
Meaning: Indeed Allah the Exalted,theMajestic,createdAadam bymeansofHis
Hand.
It is mentioned: ByMy Two Hands.Here [thetermHandismentioned] inthe
'"
dualform: [TwoHands].
The [letter] Noon has been erased from the dual form by virtue ofthe genitiveconstruct
(Idaafah), similartotheerasureofthenunnation(Tanween).
When we perform the desinentialinflectiontothedualandthesoundmalepluralwesay:The
Noon is replaced from thenunnationinthesingularnoun.Thereplacementisgovernedbythe
RuleofMua'wwad.
Hence, as thenunnation iserasedduringthegenitiveconstruct,theNoon of thedualandplural
iserasedduringthatconstruct [too].
This Verse contains a reprimand [directed towards] Iblees: By reason of hisrefusalto
prostratetothatwhichAllahcreatedbyHisHand,[i.e.]Aadam i:>l.all
.-
It contains: An affirmation of theAttributeof creation: :Tothatwhich Ihave
created.
It contains: An affirmation oftheTwoHandsofAllah,GlorybetoHim,theMostHigh:The
TwoHandswithwhichHeperformsactions,forinstance:Theactofcreationhere.
[Furthermore, it ismentionedinthefollowingVersethattheseare],theTwoHandswithwhich
HeshallGrasp[theearth]:
, J /' ......, /' " ,..
,4. 41l\\ }..
"( r--! . o'd'J 'J 'JJ 'J l'
'"
Theyhavenot performedajustestimateofAllah,onewhichisbefittingofHim. On the
Day ofResurrectionthewhole oftheearthshallbeGrasped[byHis Hand].
[Surahal-Zumar:Ayah67]
In addition, HetakesbymeansoftheseTwoHands.ForAllahtheMostHightakescharityand
causes ittogrow,asanindividualtendsto[thegrowthanddevelopment]ofhiscolt.
[Mentionedinthefootnote]:
196
An explanation ofRiyadh a1-Saliheen from the words ofthe Master of the Messengers
"""" ",. J J// '" .-: .-:.-: .",. "",. ",. ",.
'('*....;..i "->l..al .r. . {'. .> *
i" .....J/.
",.
'. -.}).J.. v:-: . -..t:r'. --...f
... ",. ... ,...."'",.... //
J/ '" .v
* ,:"\(1' . ;U
err lJ"':.-.}jN--r-
/
Whosoever donates in charity a matter equal to a date, earned from the lawful - for Allah
does not accept save the lawful - Allah shall accept it with His Right Hand, then cause it to
increase for it's owner in a similar manner to one from amongst you who tends to [the
growth and development] of his colt. [This continues] until [that donation] is equivalent to
[the size of] a mountain.
Collected: Bukhari (1410), Kitab al-Zakat, and Muslim (114), Kitab al-Zakat.
,-
His statement: To that which I have created with My Two Hands: This
/
[Verse] includes a bestowal of honor upon Aadam ;'>'-aJ1...,L.), for Allah created him by means
of His Hand.
The People of Knowledge stated:
A",. "-:J, A"
* J *
// /
Allah wrote the Torah with His Hand, and He planted the Garden of Eden with His Hand.
Collected: Daarimee in 'al-Radd 'ala Bishr al-Mareesee,' (p.35); al-Haakim (2/3 19); al-
Bayhaqee in 'al-Asma'a w al-Sifaat,' (pA03), via Ibn 'Umar (Mawqoofy. Al-Haakim declared
it: Saheeh, [however] al-Dhahabee did not follow him, it is as they have mentioned. The
Hadeeth [according to him] has the ruling of Raj' Consult: 'Mukhtasir al- 'Uloo,' (l04); and
'Hadee al-Arwaah,' (p. 84), Ibn al-Qayyim.
Hence, the three aforementioned matters were all performed by means of the Hand Of Allah the
Most High. .
* * *
Perhaps it is prudent to mention a statement which has been related from the utterances of the
Prophet (:i):
" AI' --: ,..
-?(>IJ;.4IlI:""";1*
/
Indeed Allah created Aadam in His Image.
Collected: Bukhari (6227), and Muslim (2612) from Abu Hurayrah (may Allah be pleased with
him).
Ithas been mentioned that one of the two correct interpretations ofthis [tradition] is:
197 AnexplanationofRiyadhal-Saliheenfromthewordsof theMasterof theMessengers
The First: Allah created Aadam (r:>l...-J ,')1........11 "-----#) intheimagewhichHeselectedforhim,and
concerned Himselfwith.Hence,AllahannexedtheimagetoHimself,anannex[forthepurpose]
ofbestowing honor and nobility [upon it].[Thisistherefore]similartotheannexationofthe
Camel(Naaqah), theHouse(Bayt), andtheMosquestoAllah.
The Second: [Aadam wascreated]uponHisTrueImage,[never-the-less]thisdoesnotdictate
[that]acomparison[bemadebetweentheCreatorandthecreation].
* * *
The Second/verse
Hisstatement:
,.. AJ' J/ J J / <J 'IJ/h"-: //
,/. I:. 1-
.' '. . . r
.... .... ....
The Jews say: Allah'sHandisshackled.Betheirhandsshackled,andbetheyaccursedfor
whatthey uttered.Rather,HisTwoHandsareextended,HespendsasHewishes.
.
[TheJews]:TheyarethefollowersofMoosa(r:l'-J'")I,..,)\.,Ir)
,
Theyhavebeennamed'Yahoodan' forthefollowingreason(s).
[a]Ithas beenmentionedbecause oftheirstatement:
// ..-:

.... ....
Indeedwehave turneduntoYou
[Surahal-'Ara'af:Ayah 156]
[This definition] is founded upon [the premise that] thisnameisArabic,for[theverb]:
Denotes:Hesoughtpenitence,hence[itmeans]:Hereturned.
Accordingly,itisof Arabic[origin].
....
[b] Itis also mentioned: It originates from the word: (I)."io): A name[ascribed]tooneof
Ya'qoob's children, thus the Jews are [the people] whose lineage is traced back to him.
However, upon Arabization the [letter] () is replaced by the [letter] (s), Hence, it is
pronounced: Yahood
--
--
--
198 An explanationofRiyadh al-Saliheenfrom thewords ofthe Master ofthe Messengers
Whetherthefirstorthe seconddefinition iscorrect, itisofnoimportance to us.
However, we areawarethatthe Jewsareagroup fromamongstBani Isra'eel (TheChildren of
Israel),whofollowed [theteachings] ofMoosa ')\.All "",).
The Jews are the exemplars ofinsolence and repugnance, for they became proud and
overbearing to Fira'wn (Pharaoh) whooverpowered andexercised dominance overthem. This
was caused to become imprinted within their souls.Hence, thisinsolence andarrogance was
thendemonstrated againstthepeople, rather againsttheCreator,theExalted,theMajestic.
Accordingly, they describe Allah the Most High with descriptions ofimperfection. [As a
consequence] Allahhasrebukedandcondemned them,andtheyarebefitting ofit.
'11/" --:
They say: [Allah'sHandisshackled]:Meaning: It isrestrictedfrom[theactof
incurring]expenditure.
AsAllahtheMostHighdeclared:
/;11/" //
UJ
Letnot yourhandbeshackledtoyourneck.
[Surahal-Isra'a:Ayah]
Denoting:Restricted fromtheactofspending.
Inaddition,theysay:
--'.
,I. 9 \
"( --..J.'1'
IndeedAllahispoor.
'I1/J, .-:
Inrelationtotheirstatement: [Allah'sHandisshackled]:
They say: Haditnotbeenshackled,allthepeople wouldcertainlyberich,forHebestows [His
Blessings] lavishlyuponZaid,butdesistsfromdoingsoupon 'Amaro.
This is[deemed] shacklesandanabsence ofspending!!
Theyutter:IndeedAllahispoor,forAllahstated:
// /;11 ".-:, "'"
u:..;.. J
Whoistheone thatshalllend untoAllah a good loan,sothatHe maymultiplyitforhim
manytimes more.
[Hence], they said totheMessenger (,.J--J "'"11 ,)J): 0 Muhammed! YourLordhasbeenreduced
topoverty,hehasstartedtoseekloansfromus.MayAllahdestroythem!!
199 AnexplanationofRiyadh a1-Saliheenfromthewords ofthe Master ofthe Messengers
The Jews also declare: IndeedAllah isfeeble and frail, forwhen Hecreatedthe Heavensand
the earth, He took a rest on Saturdayanddeclaredthat holidayto beadayof'Eid (festival).
Thus, Saturdaywas designatedastheir dayoffestivity. May Allah destroy them!!
'11/-",-: //
It is mentioned by Allah the Exalted, the Majestic: ,.: [TheJewssay:
Allah'sHandisshackled]:
Here [they mentioned the term] 'Hand'inthe singular, becauseasingle hand isinferior[inthe
ability to] conferblessingsand favours than twohands. Itisforthisreasonthatthe response [to
their allegation]mentionsthe 'TwoHands' inadditiontothe [citation]ofthe 'extension.'
-
Hence, He said: ,.:[Rather,His TwoHandsareextended].
/'
When they described Allah by means ofthis imperfect[description],Allah chastisedthem for
--'-'
that which they uttered, hence, He said: [Betheirhandsshackled]:Denoting:
/'
They have been restrictedfrom spending.
Accordingly, the Jews arethe most devotedcollectorsof wealth, andthe most restrainedinthe
act of donation, hence they are the most miserly [individuals] amongstthe slaves ofAllah.
Furthermore, they are the most ardently avaricious in the pursuance ofwealth. It is
inconceivable that they would spend a single fals(asmall coin), exceptifthey calculatethat
they shall earn init'sexchangeadirham.
We are ableto observethat they [have established]organizationsofimmense proportionstoday.
Never-the-less, behind these organizations and donations, theydesireagreateramount. [The
Jews]yearntotake controloverthe entireworld.
Accordingly, let it not be mentionedbyany individual: How do wereconcilethe statementof
/' '-'
the Most High: [Betheirhandsshackled],andthetrue state ofaffairs pertaining
/'
to the Jews. [Be aware] that this nation [only] sacrifices [inagenerousmanner] inorderto
obtainagreaterprofit.
J/ II
\)u ,.: [be they accursed forwhattheyuttered]:Meaning: Expelledand be made
/'
distant from the Mercy of Allah, the Exalted,the Majestic.For thetribulationand punishment
[here] isempoweredby [means of]what isarticulated[byAllah].
When [theJews] ascribedrefrainmenttoAllah, theywere causedto beexpelled,and tobe made
distantfrom His Mercy.
Itis said to them:If Allah the Exalted,the Majestic,isasyou claim - He does not spend - He
has deprivedyou of His Mercy. Thus, He does notconferHis Bountyuponyou.
* * *
Hence,TheyHaveBeenChastisedFromTwoPerspectives:
---
---
--
---
--
---
200 Anexplanation of Riyadh a1-Saliheen from the words ofthe Masterofthe Messengers
[1] The transferenceofthe ascriptionwithwhichthey criticisedAllah, Glory beto Him. [Forit
has beentransferredfromAllah the Most High, tothe Jews] byvirtue ofHisstatement:
"" ",.
[Betheirhandsshackled].
[2] They have been compelled to adhere tothatwhich iscontainedwithintheirstatement(i.e,
Allah'sHandisshackled).[Hence], theyhave been isolatedfromthe MercyofAllah, thus they
are not to begranted[anyportionfrom]theBeneficenceofAllah, the Munificenceof Allah, or
HisBounty.
'---
[AlinguisticexplanationoftheVerse:] !,Iii [forwhattheysaid]:
The [letter]Ba 'a represents 'causation.'
The [relevant] indicator which informs us that [the letter] Ba'a represents 'causation': [The
meaning] would be correctiftheword 'cause' (...;:...) followed the [letter] Ba'a.
In addition: It is correct [to mention] that the [term]: 1,;.,: [what]:Eitherrefersto aroot
meaning (Masdariyyah), oritisconnected(Mawsoo/ah) [inmeaning].
[a]If it isconnected [in meaning]:The [subject] itpertainstohas been erased [i.e.The Jews].
[TheVerse] thereforemeans: For thatwhich they said.
'---
[b] Ifit refers to a root meaning: The verb [theysaid] isreturnedto it'sroot
[form]: That is[theterm]: Statement(jj').
[Thusthe Verse denotes]: Bytheirstatement.
* * *
ThereuponAllah, Glory beto HimtheMost High, nullifiedtheirallegation,forHe said:
,
Rather,His TwoHandsareextended.
[Surah al-Nisa'a:Ayah 64]
[Rather]:Here [itis]:Employedinordertonullify [their allegation] byreferencetoan
example.
Consider howthe formofexpressiondiffers [fromthe introductoryallegation:Allah'sHandis
shackled]: [tothe declaration] [Rather,His TwoHandsareextended].
This is by virtue ofthe differing platforms. For the platformisnow one ofpraise for [His]
201 An explanationof Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
Munificence, because the donation of two hands is superior and more complete than the
donation of a single hand.

[Furthermore], 0a...".:.;:,: (extended] is the opposite of their statement: ljj.;.:: ,:
/'
(shackled]. Hence, the Two Hand's of Allah are extended, capacious [in generosity].
As the Prophet mentioned:
.I, ,;tf/IJJ'" J. ,.", '11/// , ....... J"",,,,,
---./ *
/' /'
Indeed the Right Hand of Allah is filled. It is not diminished by the excessive degree of
spending during the course of the day and the night. Have you not considered the amount
that He has conferred [upon creation] since the creation of the Heavens and the earth, yet
it has not diminished what is present in His Right Hand (at all],
Collected: Bukhari (7411), and Muslim (994), related by Abu Hurayrah (may Allah be pleased
with him).
Who is able to quantify [the amount] that Allah has spent since the creation ofthe Heavens and
the earth? No individual is able to enumerate that amount. [Never-the-less], irrespective of [the
vast amount], it has not diminished what is [present] in His Right Hand at all.
[The tradition cited above] is comparable in meaning to the statement of Allah the Most High,
contained within a Hadeeth Qudsee:
At'" ""'" ('/ t' / ..... J" .1..J .1 // ,..,,-
:.IW.>.>r. '\ '</ 1'<1i-:: 'h 3LS-b'*
--' .!Y". -/; ,/'J,./
, ,.. ,/ "
J".1.. .1.".-: "//
"p-=-ihiU,.:;.J( -,/\:S"U\ ,.\l$o
r: lJ"; _ / .-..$./ / / /!p
/' /'
o My slaves! If the first of you and the last of you, the humans amongst you and the Jinn
amongst you, stood upon a single plain then asked me [for a matter], and I granted it to
each one of them, that would not diminish My Kingdom, save to the extent the ocean
(level] is reduced if a needle is immersed [then removed from it].
Collected: Muslim (2577), from the tradition of Abu Dharr.
Imam Ahmad stated: It is the most noble tradition from the People ofShaam, iJaami'a al-
'Uloom w al-Hikam, (2/34)).
Imam Rajab discussed this tradition at length during [the course of his] explanation of it,
consult: (Jaami'a al- 'Uloom wal-Hikam).
Let us ponder over the needle which has been immersed in the sea - upon it's removal- the
water [level] has not been reduced at all.
202 An explanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
This mode of exaggeration in expression is employedtoconveyanabsolutenegationofany
[form] ofdecrease. Fortheabsence ofadecrease [inthewaterlevel]oftheseabyreference to
this analogy is a matter known. It isinconceivable thatthewater [level]wouldbediminished
[bythisaction].
Hence, it is also impossible thattheKingdomofAllahtheExalted,theMajestic, would incur
any [form]of depletion underthefollowingcircumstance: If every individual amongstmankind
and the Jinn stood and asked Allah the Most High for a [certain] matter, which Hethen
conferred uponeachone, itwouldnot [result]inanydepletion fromHisKingdom.
[a] Do not say: Yes, His Kingdom would not bediminishedatall,forHehastransferred a
[portion]ofHisKingdomtoa[differentportion] of HisKingdom.
This type [ofrationale] cannotpossiblybetheintendedmeaning [inthetradition cited], forif
thiswastheintended objective,certainlythosewords [mentioned]wouldbefrivolous nonsense.
[b] However the [correct] meaning: If it was decreed that these Gifts ofmonumental
proportions were to be conferred [uponthose individuals]outsideHisKingdom, itwouldnot
resultinanyformof depletion fromHisKingdom.
If themeaningwasasmentioned (inparagraph [aD,therewouldbenobenefit [inthecitation of
theanalogycontained withinthetradition].
[Considerthefollowing example:]
An individual is in possession oftenriyals. Hetransfersitfromadrawersituated ontheright
side [of a table] to a drawersituatedontheleftside.Thereupon asecond individual remarks:
Thesumtotalof yourwealthhasnotdecreased.
It wouldcertainlybesaid inresponsetothatobservation: Thatisanonsensical statement.
It is important to note thatthe[correct]meaning[ofthetraditionis]: IfHegranted these
Gifts outside His Kingdom, uponthoseseekingthem:Itwouldresult innodepletion what-so-
ever,GlorybetoHimtheMostHigh.
In addition, the expenditure incurred by AllahtheMostHigh, isnotasweincurbymeansof
dirhams and possessions, rather everything [present]aroundus[isdeemed] fromamongstthe
Blessings ofAllah the Most High. Whether it pertains to the Blessings oftheDeen orthe
DU11)la.
Hence, the singledroplets ofrain[whichdescend fromthesky]are[deemed] fromamongstthe
expenditure of Allahuponus.[Similarly],theseedsofvegetation [whichsprout forthandyield
fruit]are [counted]amongsttheexpenditure of Allah uponus.
'J/JI .-:
Can it besaidafterthisastheJewsutter,maytheCurseofAllahbeuponthem: , :
[Allah'sHandisshackled]?
No by Allah! Rather itissaid:TheTwoHands ofAllahareextendedwithGiftsandBlessings
which[noindividual] isabletoeithercalculateorenumerate.
However, if it is said: Why did Allah furnish Zaid with numerous Blessings butnot
'Amaru?
We respond: Allah is in possession ofAuthority, absolute and unqualified, inadditionto
Wisdom,deep andprofound. Accordingly, Hementioned, rebuttingtheirdoubts:
/" .
.I.
'"
HespendsasHe wishes.
Hence, amongstthepeople arethosewhohavebeengrantedalargeportion, andthosewhohave
been granted a small portion, and those who have beengrantedanintermediary amount,in
accordance withwhatHisWisdomdictates.
It ought to be noted that the one who has been conferred with a minimal amount isnot
disentitled to [receive] the Bounty and Gifts of Allahfromanalternate angle.For [perhaps]
Allah hasblessedhimwith[good]health, [thefaculties]ofhearing,vision, intellect, inaddition
to otherbounties whicharebeyondenumeration.However, asaresultofthetyrannyandenmity
ofthe Jews, inadditiontotheirneglect intheactofdeemingAllahfarabovefromattributes of
11/,1, ""
deficiency,theyuttered: [Allah'sHandisshackled].
* * *
The previous two VersesaffirmtheAttributeofthe Two HandsofAllahthe Exalted,the
Majestic.
However, perhaps it could be said: Allah isinpossession ofmorethanTwoHands,founded
uponHisstatement:
.1 / / t"'/ / / /;<1""""."';' /<
.I. / ../o\::. n' \;].>. 1'//:(\).
'" -.-JjN/ 't'r" /. / /\.... y
DotheynotseethatWe have createdfor themwhatOurhandshavecreated- cattle
whichareundertheirauthority.
[SurahVa-Seen :Ayah71]
/"/
Accordingly, [theterm] I.:..... ,:Isplural.Hence,weaccept itasplural [innumber].
/.
Ifweaccept [theterm]asaplural,wedosoasMuthana (dual)andanincrease(twoandabove).
Whatthereforeistheresponse?
The Response: The Hand has been mentioned in thesingular,thedual,andtheplural
[forms].
[1]In relationto the Handwhichhasbeen mentionedinthesingular:
204 An explanationofRiyadh a1-Saliheenfromthe words oftheMaster ofthe Messengers
The annexedsingular(al-Mufrad al-Mudaaf> denotesthegeneral.Thus,itincludeseverymatter
that isaffirmedforAllahinrelationtotheHand.Theevidenceforthegeneralityoftheannexed
singulariscontainedwithinthestatementoftheMostHigh:
J"

".,
If you were to counttheBlessing(s) ofAllah you would be incapableofenumeratingthem.
[SurahIbraheem:Ayah34]
".,
The [term] [Blessing]: Is an annexed singular, [however] it denotes numerous
J".,
[Blessings], in accordance with His statement: \J [youwouldneverbeableto
enumeratethem].
Hence,thenumber[isnotrestrictedto]one,athousand,amillion,normillions.

[The HandofAllah]: Wesaythatthisissingular[innumber], [however] itdoesnot
preclude 'numerous' uponaffirmation, Fortheannexedsingulardenotesthegeneral.
[2]In relationto the dualandplural:
We respond: Allah is not in possessionsaveofTwoHands,this[precept]hasbeenaffirmed
withintheBookandtheSunnah:
TheBook:
.-
He mentioned in Surah al-Saad: 'WJ :[Tothatwhich I havecreatedwith My
".,
Two Hands].
[This Verse] concerns a station pertaining to thebestowalofhonors [uponAadam].Thus,if
Allah had created [Aadam] withmorethanTwoHands,Hewouldcertainlyhavementionedit
[withinthisVerse].
[This isfounded upontheprinciplewhich dictates]:IneveryinstancethatanAttributewhich
has beenemployedbyAllahinordertocreatea[particular]matterisincreased [innumber],the
venerationofthatmatteriselevated.
-
Furthermore, He mentioned in Surah al-Mai'dah:
" .. .
[Rather,His Two

Hands are extended], in order torefutewhattheysaid: [The HandofAllah],by
[employing] the singular. In this instance we are concerned with a matter involving
numerous Blessings: Accordingly, ifthemeansofconferringthesegiftsisincreased, [it hasa
resultanteffect]ofincreasingthe [aggregatenumber]ofgifts.
205 An explanationof Riyadha1-Saliheenfromthe words of the Master of the Messengers
Hence, ifAllahwasinpossessionofmorethanTwoHands,Hewouldcertainlyhavementioned
them. For the [amountconferred]byasinglehand[isaspecificquantity]. Hence, [theamount
conferred]bymeansof twohandsisgreaterandmorecomplete.
In relation tothree [hands]:Ifitwaspossible- [Theaggregateamount]wouldbegreater.Thus,
if Allah had more than Two Hands,Hewouldsurelyhavemadereferencetothem[uponthis
platform].
In relationto theSunnah:
TheMessenger(,J-J ..,t.1, .;.,)mentioned:
" .",.. '" } J ",. JJ,}. <.
/ . .} GJr . .:-"1."'4:Q\h.,;,r. *
-..J.--'.JJ.. -..J. / //..--.f .r' / ./ !J .r:.Jf
/ /
//.",. .",..,J } ........ J //.
*/ . GJr .. .. /'U\ .
-..J.--'.JJ.'--.J. / .r'// /
... ",.",. "
Allah theExalted,theMajestic,shall foldtheHeavenson theDay ofJudgment,thenHe
shall Graspthemwith His RightHand.Hewillthen say: Iam the King, wherearethe
oppressors?Wherearethe arrogantones?ThereafterHeshallfold thetwo earthswith
His LeftHandandsay: Wherearethe oppressors?Wherearethe arrogantones?
Collected: Bukhari (4812, 7412), and Muslim (2787, 2788), related byIbn 'UmarandAbu
Hurayrah(mayAllahbepleasedwiththemboth).
Inadditionhesaid:
"'..... J ",. ",. '"
/ / /' .... / .' . /\;; .\*'
--Jo/ . -::: /
,.,,.,. ,;" ,.,.
} /. J
*'!f :.. '. ./
--..f';.-...J. /
/ /
Verilythose who arejustandequitablebeforeAllahshallbesituateduponpulpitsoflight
tothe rightofthe MostMerciful,theGlorious,theMajestic. (Andto therightof]His Two
RightHands. Those[arethe ones] who werejustintheirrulings,theirpeople,and
[towardsthose] to whom they wereentrusted.
Collected:Muslim(1827), relatedbyIbn 'Umar (mayAllahbepleasedwiththemboth).
In addition, the Salof (Predecessors) agreed unanimously that Allah has Two Handsonly,
withoutanincrease.
* * *
We are therefore inpossessionof textsfromtheBook,theSunnah, andaunanimousresolution
to the effect that Allah the Most High has Two Hands.Howtherefore dowereconcilethis
preceptandtheVerse:
.l;c. [fromwhatOurhands have created].
206 An explanationofRiyadhal-Saliheenfromthewordsof the Masterof theMessengers
We respond:Theunion isbased up oneoftwoprinciples:
[1] We respond inaccordance toanopinionwhichagroupofScholarsascribedto:Thelowest
[possible] number a pluralcancontainistwo,[increasingthereupon].Hence,anumbergreater
,. '"
thantwoisnotdenotedby[theexpression]: ,:[ourhands].
Meaning: [The presence ofthe plural] does not dictate that a number in excess oftwois
",...
represented. It istherefore inagreementwiththedual: [Rather,His Two
,.
Handsareextended].Accordingly,thereisnodifficultyhere.
If it is questioned: What is the evidencetosuggestthatthe lowest numbera pluralcan
containistwo?
The response:It isevidencedbyHisstatementtheMostHigh:
} JJ ".,. /".,." ,.}/
,L -" 1\\;"- .\
"{ oW --.-$':'",--",l'
,. ,.
If you twoturnin repentance[itwillbebetterfor you],yourheartsareindeedsoinclined
[toopposewhattheProphet(ii)likes.
[Surahal-Tahreem:Ayah4]
There are two individualsaddressed inthisVerse:['Ayesah andHafsah(mayAllahbepleased
v
with them both)]. However, [theterm]: [hearts]isplural.Theobjective is:
,.
[twohearts]only,inaccordancewithHisstatement,theMostHigh:
v '-
,L " ':1i' .
"{ !J: r
,. ,.
Allah has not placed twoheartsinsidethe body ofany man.
[Surahal-Ahzaab :Ayah4]
Similarly,awomandoesnothavetwoheartseither.
In addition,theutteranceof theMostHighhasalsobeenemployed:
If the deceased left brothers,the motheristo begrantedasixth.
[Suraha1-Nisa'a:Ayah 11]
" -
Here[theterm] isplural,[however]theintendedobjective is thedual(twobrothers).
,.
The [principle which dictates] that the congregational prayer is[deemed] valid bythe
presenceoftwo [individuals] wasalso employedasan evidence.
207 An explanationof Riyadha1-Saliheen fromthe wordsof the Master of the Messengers
Never-the-less, the majority of linguists declare: The lowestnumber[containedwithin]a
plural is three. Despite the exemption of theplural[decreased]totwoinnumberwithinthese
texts for a [specific] reason. Under normal circumstances however, the lowest number
[containedwithin]apluralisfoundeduponthree.
[2] Or We May Respond: The intended objectivebythe[useof]thepluralisglorification.
[Meaning] a glorification ofthe Hand, the objectivebeingnotthatAllahhasmorethanTwo
Hands.
In addition,theintendedobjectivewiththeHand[inthiscontext]isthesameastheEssence[of
Allah]which[contains]aHand.VerilyAllahsaid:
...; /',/ t t ....... ",.
A. .Nt:.:..:.s"\:' .
'" --i,_. .'......-i'- .Jt" r
" "'" ,
Evilhas appeareduponthe land andthe seabecauseofwhatthe handsofmen have
earned.
[Surahai-Rum:Ayah41]
Denoting: By reason ofthat which they have performed.Irrespectiveofwhetherithasbeen
performed bymeansof thehand,theleg,thetongue,oranyotherlimb[connected]tothebody.
However,ithasbeenwritteninthisfashionwith[particular]referencetothedoerhimself.
Accordingly, we say:Theanimals,includingcamels,werenotcreatedbytheHandofAllahthe
f"/ / ",.
Most High. Hence, there is a distinctionbetweenHisstatement: [from
.-
what Our handshave created- cattle],andbetweenHisstatement: A. W [To
"'( -.$. , ;r
"
thatwhich Ihave createdwith MyTwo Hands].
"" "
Hence, the statement: [fromwhatOurHandshave created]iscomparable
in meaning to: From what We have created. For the intendedobjectiveofthehand[inthis
context] is the Essence ofAllah which incorporates a Hand. In addition, theobjectiveof:
[TwoHands]:TheTwoHandsexcludingtheEssence.
.. -
Accordingly, it is by this understanding that the difficultyconcerningthesingular,dualand
pluralcitationof theHandisremoved.
It is therefore known that to effect aunionbetweenthesingularanddualisnotproblematic.
This [principle] is foundeduponthepremisethattheannexedsingularaffirmsingeneralevery
matterpertainingtotheHandofAllah.
In relationto the [union] between the dualandplural:Therearetwo perspectives:
The First:Theactualmeaningofthepluralisnotintended- itbeingthreeormore[innumber]
- rathertheintendedobjectiveistoglorify.
208 Anexplanation oCRiyadhal-Saliheenfromthe words of the Master of theMessengers
-: ".
As Allah the Most Highmentioned [theexpressions]: tl'[IndeedWe], [We],
,oJ
\.;li' [We said]...inadditiontootherstatementsofasimilarnature.Never-the-Iess[Allah]is
One,however[theseexpressionsareemployedinorderto] denoteglorification.
Or it may be stated: Thelowestnumberapluralcanbecomposedofistwo,thusthereisno
contradiction[betweenthetexts].
* * *
InrelationtothestatementoftheMostHigh:
". ".".

".
Weconstructedthe Heavenswith power.
[Surahal-Dhaariyaat:Ayah47]
The [term] .)j{': [(literally): hands] :Denotes 'power' [inthiscontext]. Therootwordis:
,...
".
Tobend,meaning:Power.
'.
,,-
.. Theintendedobjectiveof A, :[hands)isnotanAttributeofAllah.Hence,Allahdidnot
".
( (
annex the [term] to Himself.Hedidnotsay: [OurHands].Rather,Hedeclared:
". ".
Meaning:Power.
Comparableto[thisexample]isHisstatement,theMostHigh:
.

,.
TheDay whereintheShin shallbe uncovered.
[Surahal-Qalam:Ayah42]
TheScholarsfrom amongsttheSa/a! ascribedto two opinionsin relationto the statement:
Shin].
,.
TheFirstOpinion:Theintendedobjectiveisstrength(Shidah).
TheSecondOpinion:Theintendedobjective istheShinofAllahtheExalted,theMajestic.
Whosoever pondered over the context ofthe Verse inconjunctionwiththetradition ofAbu
Sa'eed,ascribedtotheopinion:Theobjectiveofshinhereis:TheShinofAllah:
[Translator'sInsertion]:
209 An explanation of Riyadh a1-Saliheen from the words of the Master ofthe Messengers
,.. J' /// J'''',/ ""J'
\:,J.I\ \(' . .j; \:: *
'J .J. . . _ ---.fJ' "---'" .' , ,-.J---.f.-"'J'. . . N .J ---'
/ ,
til'" ,..". , ,..
*G-r.
OJ :"t- >Y"! . o.
Our Lord shall lay bare His Shin and then all the Believers, men and women, will
prostrate themselves before Him. However, there will remain those who used to prostrate
in the world in order to be seen and to enhance their reputation. One of those
[individuals] will try to prostrate but his back shall become a single bone [he shall
therefore be incapable of doing so].
Collected: Bukhari (441), Kitab al-Tafseer.
Whosoever pondered over the Verse alone, ascribed to the opinion: The objective of shin here
is: Strength (Shidah).
If it is said: You are affirming that Allah the Most High has a Hand, true in essence. [However],
we are not aware of any [type] of hand save the hands ofcreated [beings]. Your explanation
therefore dictates that the Creator is comparable to the creation.
The response: We say that it is not necessary upon the affirmation of the Hand of Allah, that we
compare the Creator to the creation. For the affirmation of the Hand has been mentioned in the
Book, the Sunnah, and is [the product of] a unanimous resolution amongst the Salaf. [Rather],
the [act] ofnegating any form of comparison between the Creator and the creation is evidenced
by the Revelation, the. intellect and the senses.
[1] With reference to the Revelation: His statement, the Most High:
J. i.i(1-
"( __ . .-f" cr: r
There is no matter comparable to Him, He is the All-Hearer, the All-Seer.
[Surah al-Shoora : Ayah 11]
[2] With reference to the intellect: It is inconceivable that the Creator be compared to the
creation in relation to the Attributes. For this would dictate [the presence] of defects in the
Creator.
[3] With reference to the senses: Every individual may observe the differing and contrasting
hands of created beings. For they are large and small, bulky and slender...etc. [in size and
appearance]. This [matter illustrates the differing and contrasting nature] of the hands of
creation. It dictates therefore that the Hand of Allah the Most High will be dissimilar to those of
creation. [Accordingly], the negation of any form of comparison between His Hand and the
[hands of created beings] is more deserving and befitting.
This [precept]: The People of Ta'teel (negation) affiliated to the Mu'tazila, Jahmiyyah,
'Asha'riyyah in addition to others, have differed with Ahl al-Sunnah w al-Jama'ah with
reference to the affirmation ofthe Hand ofAllah the Most High.
210 An explanationof Riyadha1-Saliheen fromthe wordsof the Masterof theMessengers
They declare:Itisnotpossible thatwecanaffirma 'real'Hand forAllah. Rather, theintended
objective ofthe Hand is figurative inmeaning, itdenotes 'power'(Qoowah). Ortheintended
objective ofthe Hand is'blessing'or 'favour'(Ni'mah). For theArabic Language dictates that
the [term]handdenotes 'power'and 'blessing'or 'favour.'
[a] An example of the 'hand' denoting 'power': Is evidenced in the lengthy, authentic
tradition ofNawwaasibnSama'aan:
". "',. .-( ,.. ,.--:-(
4. :.Jti. . j .\ .\ \:b..
"( I.... >--..J. .-r --f
J
,.,
,.,.". ,. ,,-
Allahrevealedto 'Eesa:Ishallrelease[agroup] ofmyslaves,no [individual]possessesthe
abilityto fightthem.
Collected: Muslim(2937).
(-.Jr.",) [Literally: Two hands]: [However], the meaning [in thiscontext]: No individual
,. .
possesses the powertofightthem,fortheyare [thetwotribes of] Ya'jooj andMa 'jooj. [Hence,
theexpression 'two hands' refers to 'power'].
[b] An example ofthe'hand'denoting'favourorblessing':There arenumerous examples,
amongstthem:The statement oftheQuraishimessenger[dispatched] toAbuBakr:
J -(',. -(,. .,.// //
* *
,.,.
Hadit notbeen for thefavourthatyou did forme- whichI havenotcompensatedyou for
- Iwouldrespondto you.
Collected: Bukhari (2731, 2732). ThemessengerdispatchedbytheQuraish wasamannamed
'UrwahibnMas'ood.
[Literally:Hand]: [However], themeaning [inthiscontext]: Favour(Ni'mah).
Inaddition, thestatementofal-Mutanabee:
.J'lndhow many benefits do you have from the darkness of the night,
'I1iey inform you that the .:Maana'Weeyaii fie
The Maanaweeyah are a sectoftheMagiwhoclaimed:Thedarkness createdtheevil,andthe
light created the good. Hence, Mutanabee said: Youaregranted numerous benefits duringthe
[course] ofthe night which indicate thattheMaanaweeyah havefabricated alie.Forthenight
arriveswithgoodness.
211 Anexplanation of Riyadh al-Saliheen from the words of the Master ofthe Messengers
~ [Literally: Hand]: [However], the meaning [in this context]: Benefit (Ni'mah).
[It is therefore alleged]: The intended objective of the Hand of Allah is 'favour or blessing' [or
a term synonymous in meaning]. The intended meaning of Hand is not a real Hand. For if you
affirm that Allah has a real Hand, [the assertion] dictates the embodiment of Allah, thus He the
Most High has a body. [Furthermore], bodies are analogous to one another. As a consequence
we have become involved [in a matter] which Allah has declared impermissible, by virtue of His
statement:
""...... '" """."
s.Jt:UIJIIJ '.-\U}..
'" , ~ ~ r
'"
Do not present similitudes for Allah.
[Surah al-Nahl : Ayah 74]
[They People of Tahreejdeclare]: We are more content with our evidence than you - 0 you who
affirms the [Attribute] in truth.
We declare: Glory be to the One who is too exalted for non-essential characteristics, separate
portions, and objectives. You do not encounter this form of rhymed prose, not in the Book, nor
in the Sunnah.
* * *
Our response: Is founded upon different perspectives:
The First: An explanation of the Hand to denote 'power' or 'favour' contradicts the apparent
textual meaning. What-so-ever contradicts the apparent textual meaning is to be rejected, except
if it is founded upon an evidence.
The Second: It contradicts the unanimous resolution of the Salof. For all the Predecessors
[without exception] collectively agreed that the intended objective of the Hand, is a Hand real in
essence.
Ifit is questioned: Where is the unanimous resolution of the Salaf? Produce a single statement
related by Abu Bakr, or 'Umar, or 'Uthmaan, or 'Ali which states: The intended objective of the
Hand of Allah, is a Hand which is real in essence.
would respond to the individual: Produce a single statement related by Abu Bakr, or 'Umar,
or 'Uthmaan, or 'Ali, or any other Companion, or from an Imaam who proceeded them which
states: The intended objective of the Hand is 'power' or 'favour.'
[However] they are incapable of doing so.
Accordingly, if they ascribe to a defmition which contradicts the apparent textual meaning, the
[Companions and the Salaf] would have articulated it. [Furthermore], it would have been related
from them, however because this has not occurred, it is known that they ascribed to the apparent
textual meaning and collectively agreed upon it.
I
212 An explanationof Riyadh al-Saliheen fromthe wordsof the Master of the Messengers
This [principle] is of extreme benefit and [importance]: If a [definition] which contradicts
the apparent textual meaning [of a statement] has not been related from the Companions, [it
denotes that] they did not articulate [a meaning] other than [the explicit textual meaning].
For the Qur' an was revealed in their language, and the Prophet (r)l...) i)I...,J1 addressed them in
their language. They therefore certainly understood the Book and the Sunnah upon the apparent
textual meaning. Thus, if [an opposing defmition] has not been conveyed by them, the [apparent
meaning] is their statement [and opinion].
The Third: It is inconceivable, without any sphere of doubt, that the intended meaning of the
.-
Hand is 'power' or 'favour' with reference to His statement, for instance: I:l/,: [
"
To that which I have created with My Two Hands]. For it would dictate that the Favour is
[deemed] two Favors only. [However], the Favours of Allah are beyond enumeration!!
In addition, it would dictate that the power is [understood to be] two power(s). [Never-the-Iess],
[the term] power [is understood to] incorporate only a single meaning, it is not multifarious in
defmition.
Accordingly, this form of textual composition pretermits absolutely the [assertion] that the Hand
refers to 'power' or 'favour'.
Ifwe are to assume that upon performing Ta'weel (a false interpretation) [the Two Hands] could
.-
denote [the term] 'favour' in relation to His statement: ,: [Rather, His
"
Two Hands are extended]. It is wholly inconceivable that the Two Hands could denote [the
.-
term] 'favour' in relation to the [first [To that which I have
"
created with My Two Hands].
In relation to 'power': It is impossible that the intended meaning of the Two Hands is 'power'
in the two aforementioned Verses. For [the term] 'power' can not be pluralised.
The Fourth Matter: If the intended meaning of the Hand was 'power': Aadam (r)l...) i)I...,J1
would not be superior to Iblees, rather, neither [would he be superior] to the donkey nor the dog.
For all these [beings] have been created as a result of the Power of Allah.
In addition, if the intended meaning of the Hand was 'power': Iblees' [initial] protestation would
be invalid: [Rather] Iblees would object [and declare]: I my Lord was created by Your Power,
so what therefore is his (i.e. Aadam) superiority over me?
The Fifth Matter: Verily, the Hand which Allah has affirmed has been introduced in different
contexts, negating the [assertion] that the intended objective is a 'favour' or 'power.' For it has
been mentioned in addition to the Fingers, the [act of] Grasping, the [act of] Extension, the Palm
of the Hand, and the Right Hand. All these [associated] matters negate the [interpretation] of
'power.' For [the term] 'power' is not described by means of these representations.
213 An explanationofRiyadh al-Saliheen fromthewordsoftheMaster oftheMessengers
However, it is impermissible forustoimaginethattheyarecomparabletoour
hands,forAllahmentionedinHisBook:
.L
'" cY'.J // cr: ."
ThereisnomattercomparabletoHim, HeistheAll-Hearer,theAll-Seer.
[Surahal-Shoora :Ayah 11]
This is the cardinal principle which governs all matters pertaining to the
Attributes ofAllah. We are to affirm thattheyareforAllahtheExalted,the
Majestic, however we aretodosowithoutcomparingthemtotheattributesof
creation. ForthereisnomatterwhichresemblesAllah,neitherinrelationtoHis
EssencenorHisAttributes, theExalted,theMajestic.
This tradition illustrates the principle: Allah, Glory be to HimtheMost
High, shall accept the repentance of theslaveevenif it bebelated.However,
hasteningtowards [theact]ofseekingrepentance isobligatory,foranindividual
is not aware [offutureevents].Perhapsheshallbesurprisedbytheunexpected
arrival of death. Hence, hewould [haveforfeitedtheopportunity]toquestfor
penitencepriortohisdeath.
Accordingly, we aredutyboundtohastentowardsthisaction,never-the-lessif
itshouldbedelayed,Allahshallaccepttheservant'spenitence.
The tradition contains: Adirectivedictatingthattheacceptanceofpenitence
shallbediscontinuedwhenthesunrisesfromtheWest.
However, perhaps an individual may question: Willthesunrisefromthe
West?Forit isknownthatthesunrisesfromtheEast!?
We respond: Yes it is known that the sun rises fromtheEast,forthishas
occurred uninterruptedfromthepointthatAllahcreatedit,untilourtimetoday.
Accordingly, we have clarified thatthe utteranceofthedistortionistswho claim: The intended
objectiveoftheHandis'power':Isnull and void fromnumerousangles.
It hasbeen mentionedpreviouslythat theAttributesofAllah the Majestic,the Exalted,are from
amongst the related matters ofthe unseen. Thus, there is no provision forthe intellect[in
relation to their understanding], for this isnot the correctpath. Weare duty boundtoabandon
them upontheirapparent[meaning],withoutopposingorcontradictingthem.
(Volume I, P.291-308).
214 An explanation of Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
However, towards theendoftime,Allahshallcommandthesuntoreturnfrom
it'spointoforigin.Hence,thesun'sorbitshallbecomeinverted.
[The sunwillorbittheearth]inaninversemanner,for [thesun]shallriseinthe
West. All the people shall then become believers when they observe this
inversion, including the atheists,theJews,theChristians,thosewhoascribeto
the teachingsofBuddha,theCommunists, inadditiontoothers.Never-the-less,
their belief shall avail them not,if they were amongst those who did not believe
beforethe [event]ofthesunrisingfromtheWest.
[All these groups] shall quest forpenitence.Howevertherepentanceofthose
[individuals] whoneglectedto[seekit]beforethe[event]of thesunrisingfrom
the West, willberejected.ForthisSignshallbewitnessed byeveryindividual.
Neither the penitenceofanindividual,norhisbeliefwillbenefithimwhenthe
warmngSIgnsappear.
In relation to the tradition ofAbu Hurayrah(mayAllah bepleasedwith
him): ItissimilarinmeaningtothetraditionofAbuMoosa.
That is: Concerning Allah's acceptance of al-Tawbah beforetheeventofthe
sunrisingfromtheWesttakesplace.
In relation to the tradition of Ibn 'Umar: Indeed Allah the Exalted, the
Majestic shall accept the penitence of theslave [uptothe point] thathis
souldoesnot reachthe throat.
Meaning: Before the arrival of death- becausetheirshallbenorepentanceat
thetimeofdeath.
In addition, otherevidencesclarifytheprinciplewhichdictatesthatal-Tawbah
shall benullifieduponthedeathofanindividual.ThisisinaccordancewithHis
statement,theMostHigh:
o -' ",;' 0 / ,;' "',;' -' '" ,;'
.J.. / :U\8 / ./ ,W .
"'( -.-> . ---I. ..,.. / --..>. .-....J./ /. / .IJ'T
" / /
Ofnoconsequenceisthe repentanceofthosewho performevilactions,
untildeatharrivesupononeofthem,hesays: NowI repent.
[Surahal-Nisa'a:Ayah 18]
Accordingly, upon you 0 my brother Muslim, [is the obligation] tohasten
towards questingforpenitencefromAllahfor[those]misdeedscommitted, and
to abandon those evil deeds whichyouhaveflagrantlybeenperforming,You
215 An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers
ought to establish those obligatory actions which you have neglected to adhere
to, and ask Allah to accept your penitence.
* * *
216 Anexplanationof Riyadh al-Saliheenfromthe words of theMaster of the Messengers
JfadeethNumber19.
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Ithas beenrelatedbyZirribnHubaysh,whosaid: IcametoSafwaanibn
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concerning[theaction of]wipingoveral-Khuffain.
1
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."
individual, for instance: The sandal, ortheshoe. [Hereaftertheterm 'KhujJ'isreferred toasa
sandal].
The ruling pertaining to socks, sandals, and shoes issimilartotherule [governing] al-Khuff.
The [relevant]rules andregulations areclarified, andtobefoundintheworks concerningFiqh.
An explanation of Riyadh a1-Saliheen fromthewords of the Master of theMessengers 217
He said: For what reason have you come 0 Zirr? I responded: In pursuit
of knowledge.
He said: Indeed the angels spread their wings for the one who quests for
knowledge, pleased with what he is seeking.
I said: [The action of] wiping over the sandals after a discharge of urine or
faeces has caused me confusion. You were an individual from amongst the
Companions of the Prophet hence I have approached you in
order to question you [concerning this matter]. Did you hear him mention
this issue?
He responded: Yes, if we were on a journey - or travelers - he would
command us to [the effect that] we need not remove our sandals for a
[period] of three days and nights [in order to perform ablution], except [in
a state] of major ritual impurity. However, [it is not necessary to remove
the sandals] [by reason of] a discharge of faeces, urine or sleep.
I then questioned him: Did you hear him make reference to love and
affection?
He responded: Yes, we were with the Messenger of Allah on a journey
when a bedouin Arab called out to him in a loud voice: 0 Muhammed. The
Messenger of Allah responded in a similar fashion [and said]:
Come here.
I said to the bedouin: Woe be to you - soften your tone, for you are in the
presence of the Prophet and you have been forbidden to
[address him in this manner]. He said: By Allah - I will not soften my tone,
then [addressing the Prophet said:] What [do you say
concerning] the individual who loves a [group] of people but is not
comparable to them?
The Prophet responded: An individual shall be in the company
of those whom he loves on the Day of Judgment.
He continued to converse with us until he made reference to a doorway
situated in the West, whose width could be traversed by a rider in [a period
of] forty or seventy years.
Sufyaan - one of the narrators - mentioned: [This doorway] is situated
towards the direction of Shaam. Allah created it on the day He created the
Shaykh Jamaal al-Deen al-Qaasimee (may Allah have mercy upon him) composed a treatise
specifically [concerning this subject]. It was annotated by Shaykh Ahmad Shaakir (may Allah
have mercy upon him), and verified by our Shaykh, Naasir al-Deen al-Albaanee (may Allah
protect him), who authenticated the traditions [present within the book].
Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.59-60.
218 An explanation of Riyadh a1-Saliheen fromthe words of the Master of the Messengers
Heavens and the earth. It shall remain open [for those questing] for
penitence until the sun rises from it.
Narrated: Tirmidhi, in addition to others. He said: Hadeeth Hasan
Saheeh.11 9/
The Explanation.
This tradition is from amongst the traditions pertaining to penitence, which the
author (may Allah have mercy upon him) mentioned with [particular] reference
to the point [in time] wherein penitence shall be discontinued. However, it
includes [additional] benefits:
From amongst the benefits: Zirr ibn Hubaysh approached Safwaan ibn' Assaal
in order acquire knowledge. Hence, Safwaan remarked: Indeed the angels
spread their wings for the one who quests for knowledge, pleased with
what he is seeking.
This is a lofty benefit which is indicative of the excellence of knowledge, and
[the action] of questing for it. The objective of seeking knowledge is [to
acquire] a type of knowledge pertaining to the Sharee 'ah. Denoting: Knowledge
of what the Messenger (rl-J.y.11 introduced.
In relation to knowledge relating to the Dunya: It is for the Dunya -
However, questing for that type of knowledge which the Prophet
introduced contains praise and commendation. In addition, the Qur'an and the
Sunnah exhort towards [it's acquisition]. For it is [deemed] a category of Jihaad
in the Path of Allah, because this religion is established upon two foundations:
It is established by knowledge and a clear declaration, in addition to weaponry
and the arrowhead.
Furthermore, a group of Scholars declared: Questing for knowledge is superior
to fighting upon the Path of Allah with armaments. For protection of the r
Sharee 'ah is actualized by means of knowledge, Jihaad, and armaments [all of
which are] founded upon knowledge.
[Accordingly], a Mujaahid does not go forth, nor does he fight. [He] does not
retreat, nor does he divide the spoils of war, nor does he pass judgment upon the
[19] Collected: Tinnidhi (3535), Kitab al-Da 'wa'at. He said: Hasan Saheeh; Ahmad (4/239),
Musnad.
219 Anexplanationof Riyadh al-Saliheen fromthe wordsof theMaster ofthe Messengers
prisoners ofwar, saveuponthepathofknowledge.Accordingly,knowledgeis
thesumtotalofallaffairs.
ItwasforthisreasonthatAllahtheExalted,theMajesticstated:
11,1' '-:,1,.1 .-:",.,
'" -;:.wW i/ .jlr.-e. -\.1/ . "/1-
.:; r-:: !JI.J r
Allah shallelevatethose amongstyouwho believeandthosewho are
furnishedwithknowledgeby [numerous]levels.
[Surahal-Mujaadilah:Ayah11]
In addition, the Angels spread their wings for the one who quests for
knowledge, pleased, with what he is seeking, [displaying] their respectand
veneration[forhisquest].
Let itnot bementionedbyanindividual:Idonotsense[thataction].Forifa
report has been authentically narrated from the Messenger(r!-J..,u..1>I';"') itisas
thoughthe[individual]isaneyewitness[tothatevent].
HaveyounotconsideredHisstatement:
J -,' 4.1 ""'" ,., ........-::" ,.,,., /'j.
, ,/j,;.o "N. C.>.!\..t:..:.J\ n;; 1ft:;6'"' j../*
--..f oJ:" -..J..... lY-..J .J
/ / / /
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* '\j ......' . /ZW;\j .:.iL:' ./ . .o J.;
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/
OurLord,BlessedbeHe,theMostHigh, descends everynighttothe
Heavenofthe earthwhenthe lastthirdofthenightremains.Hesays: Who
iscallinguponMe,sothatImay respondtohim.Who isaskingMe[fora
particularmatter],sothatImaygrantittohim.Who isseekingMy
Forgiveness,sothatImayforgive him.
2
2Collected: Bukhari(1345), Kitab al-Tahajjud;
andMuslim (1261),Kitab al-Salah al-Musaafireen wQasruha.
[TN]- The FirstTradition: [Pertainingto]:
The affirmationoftheDescent ofAllahtothe lowestHeaven [inproximitytothe earth]:
Hisstatement:
220
An explanationofRiyadh al-Saliheenfromthe words of the Master of the Messengers
". ". </ J _" "" J JJ" " ....... J "" ........-;,
. '.;' / . .,''. CJ.I\..ColI !1i.DJ: r:; *
. .. --./.;" tJ:" -.J'". '.
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"" '<"./ l""-t'
..\; ...I ,.
J'!' .--..1"
OurLord,Blessed beHe, the MostHigh,descendseverynightto thelowest Heaven[in
proximitytotheearth],when the final thirdofthe nightremains.Hesays: Who iscalling
upon Me, sothatImay respondto him? Who isaskingMe [for a particularmatter],so
thatImay grantitto him? WhoisseekingMy Forgiveness,sothatImay forgivehim?
Collected: Bukhari (1345), Kitab al-Tahajjud, and Muslim (1261), Kitab ai-Salah al-
MusaafireenwQasruha.
A group of Scholars mentioned concerningthistradition:Itisfromamongsttherecurrent
traditions (Hadeeth Mutawaatir). They agreed that it is from theextensiveandwell-known
traditionsamongstthePeopleofKnowledge[concerning]theSunnah.
... His statement: Our Lord, Blessed be He, the Most High,descendseverynightto the
lowestHeaven:
His Descent, theMostHighistrue.Forit[concerns]whatwehavepreviouslydiscussed:Every
pronoun[attachedtoaverbornoun]whichreferstoAllahisattributedtoHimintruth.
We arethereforedutyboundtobelieveinit,deemittobetrue,anddeclare:OurLorddescends
to the lowest Heaven. [This Heaven] is the closest Heaven in proximity to theearth.The
Heavens are seven[innumber].IndeedHetheMajestic,theExalted,descends duringthistime
in the night in order to draw closetoHisslaves,theMajestic,theLofty.Comparable[toHis
action] of drawingclose[toHisslaves]duringtheeveningof'Arafah,whereuponHeboaststo
theAngels[concerning]thosewhoarestanding[upontheplainof'Arafah].
This [tradition] hasbeenmentionedinSaheehMuslim(1348),narratedby'Ayesha(mayAllah
bepleasedwithher),fromtheProphet ,:;" J.-o), whosaid:
..
Thereisnoday whereinagreater[number]ofslaves arereleasedfrom the Fireby Allah
thanthe Day of'Arafah.He drawscloseto Hisslavesthenboaststo the Angels
[concerningthem]. [Thereafter]He declares:Whatdotheydesire?
... Hisstatement:everynight: Includeseverynightof theyear.
... [His statement]: when the final thirdofthe nightremains:Itisagreeduponthatthenight
commences from[thetime]ofsunset.However,adifferenceofopinionhasoccurredinrelation
to the endofthenight.Doesitoccurwiththecommencementofdawn(Fajr),orwiththerising
ofthe sun? Itappearsthatthejuristiceveningconcludeswiththecommencementofdawn,and
theastronomicaleveningisconcludedwiththerisingof thesun.
221 An explanation of Riyadh al-Saliheen fromthewordsof theMasterof the Messengers
His statement: Who is calling upon Me: <:......;> - Who: Is an interrogative particle
[employed to] awaken a desire. It is comparable to His statement, the Most High:
, " J.J " .......
'" ....Ji..... Ij,S.' . '<-.. ( \;; '<si'(.. 1.
\""";"/". <::r' ITY
, ..-
Shall I direct you towards a transaction that shall deliver you from a painful torment?
[Surah al-Saff: Ayah 10]
[In addition]: calling upon Me: Meaning: He declares: 0 Lord!
His statement: so I may respond to him: [The verb] is in the accusative case, for it is a
response [to a] request.
[His statement]: Who is asking Me: [An individual] says: I ask You for Paradise, or a
synonymous matter.
[His statement]: Who is seeking My Forgiveness: [An individual] says: 0 Allah - forgive me,
or: 0 Allah! I seek Your Forgiveness.
[His statement]: so that I may forgive him: Forgiveness [which comprises of] the
concealment and the pardon of the misdeed.
In this fashion it becomes clear to every individual who reads this tradition that the objective of
the 'Descent' [in this context] is the Descent of Allah Himself. We are in no need to say: By His
Essence. Providing the verb is annexed to Him, it concerns Him [in truth].
Never-the-less, a group of Scholars said: He descends by means of His Essence, they have
sought security in that [opinion], having been compelled [to ascribe to it]. For there are some
[individuals] who distort the tradition and declare: That which descends is the Command of
Allah.
A different group said: Rather, that which descends is the Mercy of Allah.
A [further] group said: Rather, that which descends is an Angel from amongst the Angels of
Allah.
This is false. For the Command of Allah descends - always and forever. It's descent is not
restricted to the final third of the night, Allah the Most High stated:
"" J ...... " -('
"'ill l\.6r . /'U\J_J1.
<:: --.f-..J" Y
"" // ...
He arranges [every affair] from the Heavens to the earth, thereafter it ascends to Him.
[Surah al-Sajdah : Ayah 5]
In addition, He said:
{.r...... ""
'" "....ir. 1.
.J" Y
..-
Every matter ascends to Him.
[Surah al-Hud : Ayah 123]
222 Anexplanationof Riyadha1-Saliheenfromthe wordsof the Masterof the Messengers
In relation to their statement: TheMercyofAllahdescendstothe lowestHeavenwhenthe
final thirdofthenightremains.GlorybetoAllah!TheMercydoesnotdescend saveduringthis
time?!
AllahtheMostHighsaid:
.-:,.. l'
"" . 'C' . '<:C- )...
"( -.;.r!'" r
..-
WhateverBlessingyou have,itisfromAllah.
[Surahal-Nahl : Ayah53]
EveryBlessingisfromAllah, itisindicativeofHisMercyanditmanifests itselfallthetime.
Thereafterwesay: WhatisthebenefitforusinthedescentoftheMercytothelowestHeaven?
Furthermore,wedeclareto the one who says: It isanAngelfromamongsttheAngels:
Is it plausible and rational [toassume]thatanAngelfromamongsttheAngelsofAllahwould
say:WhoiscallinguponMe, sothatI may respondto him...etc.?!
It has become evident [by means of thisanalysis]thatthesedistorted utterances arenulland
void,forthetradition invalidatesthem.
In addition,byAllah- Theyarenotgreater inknowledgeconcerning Allah,thantheMessenger
ofAllah. They are not more sincere in [the actofconveying]counseltowards theslavesof
Allah, thantheMessengerofAllah, [nor]aretheyaremorearticulateintheirutterancesthanthe
MessengerofAllah
Theysay: How can you declare: [That]Allahdescends?!
IfHe descends - Whereis[theprinciple] ofal- 'Uloo(theconcept ofAllah'sExaltedness and
Loftiness)?! IfHedescends,whereistheAscent(al-Istiwa'a) upontheThrone?! For[theact]of
Descent [involves]movement,andatransference [fromoneplacetoanother]. IfHedescended:
The [act of] Descent is an occurrence, and occurrences do not take place except by[the
presence]ofadoer.
We respond: This [form] of argumentation is false and [provides] no obstacle in the
[acceptance]ofthestatement [concerning]therealityoftheDescent.
Are you (the rejectionists) greaterinknowledgeconcerningthatwhichAllahtheMajestic,the
Exalted, is deserving ofthan the Companions ofthe Messenger For the
Companionsneverutteredthesesuppositionsatall.
Theysaid:We hear,andwebelieve. Weacceptandwedeem itto betrue.
oyou contemporary dissenters - youappearnowandenterintoargumentwithfalsehood, you
say:How?!How?!
Wesay: Hedescends,andwedonotcommentinreference totheAscentupontheThrone.
[Wedonotquestion]:IstheThrone vacatedbyHimornot?
In relationto al-'Uloo:
We say: He descends, never-the-less He the Majestic, the Exalted is elevated above His
creation. ForthemeaningoftheDescentdoesnotdictatethatthe[lower]Heavensupports Him,
223 An explanation of Riyadh a1-Saliheen from the words ofthe Master ofthe Messengers
nor that the otherHeavensshadeHim.ForHeisnotencompassedbyanymatterfromamongst
Hiscreation.
Accordingly, we say: Hedescendsintruth[simultaneouslywith]His 'Woo intruth,andthere
isnomattercomparabletoHim.
In relation to the Ascent: Thisisanaction,not[deemed]fromamongsttheAttributesofHis
Essence. [Hence], we have no right - accordingtomyopinion- todiscusswhetherornotthe
Throne is vacated byHim.Rather,weremainsilent,astheCompanions(mayAllahbepleased
withthem)remainedsilentconcerningthat[issue].
Never-the-less, the Scholars ofAhl-al-Sunnahhaveascribedtothreeopinions [concerningthat
matter]:
[I] TheThroneisvacatedbyAllah.
[2]TheThroneisnotvacatedbyAllah.
[3] Astatementof refrainment[in theexpressionof an opinion].
Shaykh al-Islaam (may Allah havemercyupon him) statesin 'al-Risaalah al-'Arsheeyah':
The Throne is notvacatedbyHim.FortheevidencespertainingtotheAscentupontheThrone
arefirmlyconnected. Inaddition,thistradition [too]isfirmlyconnected[inmeaning].
[In relationtoAllahtheMajestic,theExalted]:WedonotcompareHisAttributeswiththoseof
creation. We are therefore duty bound toabandonthetextspertainingtotheAscentuponit's
governingprecepts,andthetextsreferringtotheDescentuponit'sgoverningprecepts.
[Accordingly), we declare: He is established upon His Throne anddescendstothelowest
Heaven, and Allahhasgreaterknowledgepertainingtothe'manner'(Kayjiyyah)ofthataction.
For our intellects are too deficient, inferior, and contemptiblethanto encompassAllahthe
Exalted,theMajestic.
The Second Statement: One ofrefrainment.Theyascribetotheopinion:Wedonotsay:The
ThroneisvacatedbyAllah,[inaddition],wedonotsay:TheThroneisnotvacatedbyAllah.
TheThirdStatement:TheThroneisvacatedbyAllah.
A [group) ofcontemporary(Scholars): Whohavelearnedthattheearthissphericalinshape,
andthatthesunorbitstheearth,havesetforthaproblem:
They say: How does He descend during the [final] third of thenight?Forifthefinalthird
passes from the Kingdom ofSaudi Arabia, it moves to Europe oraregioncloseby.IsHe
thereforecontinuouslydescending?!
We respond: First believe that Allah descendsinthisspecifictimeperiod.If youaretohold
beliefinthat[principle],thereisnomatterbeyondit.
Do not question: How?! [and]How?!Rathersay: Ifthe[final]thirdofthenightcommences
in Saudi Arabia, Allah descends. In addition, if the [fmal] thirdofthenightcommencesin
America, the DescentofAllah[occurstheretoo].Whenthedawn[period]enters,theperiodof
Descentdiscontinueswithrespecttoeveryregion.
Accordingly, our point ofview is: We believe in that which has arrived by means of
Muhammed, the Messenger ofAllah (I""--J .'ilJ-I), totheeffectthat:Allahdescendstothe
lowestHeavenduringthefmalthirdofthenight,andHesays:WhoiscallinguponMe, sothat
224 An explanationof Riyadha1-Saliheenfromthe wordsof the Masterof theMessengers
We do not hear these wordsfromAllahtheExalted, theMajestic. Never-the-
less, when [atradition] hasbeenauthenticallynarratedfrom ourProphet ~ 1 > 1 jJ
r-L-J), ithasbecome asthough wehaveheard [thosewords] ourselves.
Accordingly, we aredutyboundtobelieve inthatwhichtheMessenger ~ 1 > l j J
r-L-J) said,inaddition tothat whichhasbeenauthenticatedfromhim inrelationto
matters concerning theunseen.We[oughttobelieve] withcertainty,asthough
wehavewitnessedthemwithoureyes,andheardthemwithourears.
I may respond to him? Who isaskingMe [fora particularmatter],sothatI may grantit
to him? Who isseeking Myforgiveness, sothatI mayforgive him?
*FromAmongstthe Benefits ofthis Tradition:
.
The First: An affirmation ofthe Ascent ofAllah with referencetohisstatement:(ly..): He
descends.
The Second: An affirmation ofthe 'volitional actions' which are 'Attributes ofaction,' in
accordancewithhisstatement:Hedescendsduring the final thirdofthe night.
The Third:AnaffirmationoftheSpeechofAllah,inrelationtohisstatement:(J;.):Hesays.
The Fourth: An affirmationoftheMunificenceofAllah,foundeduponhisstatement:Who is
calling upon Me.Who isaskingMe...Who isseeking myForgiveness...etc.
* * *
In Relationtothe One whoTraversesupon these Traditions
[I] An individual ought to take advantage of thisportionofthenight,[itisdesirable]toask
AllahtheExalted,theMajestic,toinvokeHim,andtoquestforHisForgiveness.
[2] As long as the Lord,GlorybetoHimdeclares:Who iscalling upon Me...Who isasking
Me...Who isseeking myForgiveness...etc.(Theterm'who' [isemployed]inordertoawakena
desire).
We must therefore exploit this opportunity.Foryoudonothavealifespanexceptthatwhich
you have passed in the obedienceofAllah.Thedaysshallpassyouby,andifdeathdescends
upon you it is as though you were bornatthat[moment]intime,andeverythingthatpassed
[priortothat] shall be [deemed] inconsequential.
(Volume2,P.13-18).
225 An explanation of Riyadh al-Saliheen from the wordsofthe Master ofthe Messengers
* * *
Thereafter Zirr ibn Hubaysh mentioned to Safwaan ibn 'Assaalthathewas
confused concerning the action ofwipingoverthesandalsafteradischargeof
urineorfaeces.
He.was making reference to the Directive which Allah the MostHighhad
mentionedin theQur'an,[bymeansof]Hisstatement:
';' ,., ;';' ;' r v >
'<.. \ /'r, . C-::I\ j\'<:'J,lt \I ;.\;.tal\ .1\ 1.1/ . j.\\ 1'::lI;}..
/ .!P-t...- 't:..r
" """"./ ;' ""'"
/' """"
.I. . 11 r.

;' ;'
oyouwhobelieve,whenyou intendto performtheprayer,washyour
faces andyourhandsuptotheelbows.Wipeoveryourheads,andwash
yourfeet upto theankles.
[Surahal-Mai'dah:Ayah6]
Hence,hestatedthat:[Theactionofwiping]..hascausedme confusion.
Meaning: I have started to entertain doubt and hesitation concerning the
permissibilityof wipingoverthesandals afteradischargeofurineorfaeces.
Safwaan ibn 'Assaal(mayAllahbepleasedwithhim)proceededtoclarifythat
[the action] waspermissiblebecausetheProphet(rl--J<#1.,j-J) commandedthem:
Ifthey were on a journey - ortheyweretravelers- theyoughtnottoremove
[their sandals] save in a state ofmajor ritual impurity. However, [itisnot
necessary to remove them][by reasonof]adischargeoffaeces,urineorsleep.
This [statement] is indicative ofthe permissibility ofwipingoverthesocks,
rathertheactionofdoingsoispreferableifanindividualiswearingthem.
It has been establishedinthetwoauthenticcompilations,fromthetraditionof
al-Mughirah ibn Sh'ubah (may Allahbepleasedwithhim),[whorelated]that
he waswiththeMessenger(rl--J<#11,j-J) duringajourney.TheProphet(rl--J<#11,j-J)
performed the ablution, al-Mughirahthereuponextendedhishandsinorderto
remove his socks, [the Prophet(rl--J<# 11,j-J) responded]:
226 An explanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
Leave them, for I placed them [upon my feet] [in a state] of purity. He
thereafter wiped over them.
3
This is a clear evidence to illustrate [the principle]: It is preferred for the
individual who is wearing socks or [sandals] to wipe over them and not to wash
their legs (this term is inclusive ofthe feet).
* * *
From amongst the benefits: An individual who experiences confusion
concerning a certain matter is duty bound to question those who are greater than
him in knowledge, in order to [dispel any] disconcertion which may be present
within his heart, [caused] as a result of what he has heard. For there are some
individuals who hear certain rules pertaining to the Sharee'ah [which are a
cause] of uneasiness [for them]. They remain [in a state of] skepticism and
hesitancy, not questioning anyone [for the purpose of] removing these doubts.
This is an error, rather it is incumbent upon an individual to question in order
that he may arrive at a matter which provides [a source of] reassurance for him,
and removes [any form of] apprehension.
Zirr ibn Hubaysh (may Allah have mercy upon him) questioned Safwaan ibn
'Assaal (may Allah be pleased with him) concerning the matter relating to the
[act of] wiping over the sandals, and whether or not he had heard the Messenger
of Allah mention that matter. He responded: Yes, he would
command us.. the tradition [was then quoted].
This tradition contains an affirmation of the action of wiping over the sandals.
Indeed, numerous traditions have been related from the Messenger (r-l-J .".., .l.1 in
reference to that issue. Ahl al-Sunnah have accepted them, indeed a group of
Scholars who authored works in the subject of Creed (Aqeedah) mentioned [the
action] of wiping over the sandals in their books. This was performed because
the Raafidah differed [with Ahl al-Sunnah] and did not affirm the [action] of
wiping over the sandals, rather they rejected [the practice of doing so].
How strange - for amongst those who narrated the [action] of wiping over the
sandals was 'Ali ibn Abee Taalib (may Allah be pleased with him). Never-the-
less, they disaffirmed [the practice] and did not ascribe to it. Hence, [the action]
3 Collected: Muslim (274[79)), Kitab al-Tahaarah.
227 An explanationofRiyadhal-Saliheenfromthewordsof the Masterof theMessengers
ofwipingoverthesandalsisfromamongsttheritesofAhl al-Sunnah, andfrom
amongst the matters [related by]recurrent [chains],their isnodoubtthatthey
are[authentically]reported fromtheMessengerofAllah
Imam Ahmadstated: Thereisnodoubtinmyheartconcerning [theaction]of
wipingoverthesandals.
[and] he stated: Therearefortytraditions narratedfromtheProphet
andhisCompanionsconcerningthismatter.
However certain conditions arepresentinorderforthe [actionof]wipingover
thesandalstobe [deemed]valid:
The First Condition: [The individual] isin[astateof purity] whenheplaces
themupon [hisfeet].
For theProphet saidtoMughirah ibnShu'bah(mayAllahbepleased
with him) when he desired to remove the socks of theProphet
Leave them, for I placed them [upon my feet] [inastate] ofpurity.He
thereafterwiped overthem.
Thereisnodistinctionbetweenthe [following]twocircumstances:
[1.] Apurityfounded uponwashing.
[2] A purity founded upon the [action] ofwiping over theprevious pairof
socks.
Anexampletoillustrate:
If an individual performed a complete ablution - inclusiveof the actof washing
the legs - andthereafter clothed [hisfeet]withapairofsocksor [sandals]:He
[isdeemed]tohaveclothed [hisfeet]uponastateof purity.
Similarly, [considerthefollowingexample]:
An individual clothed [hisfeetwithsocks]thenwipedoverthem.Hethereafter
required an additional pair of socks whichheworeuponthe initialpair- the
pairwhichhehadwipedoverinastateofpurity:
In this instance: He ought to wipe over the second pair [not the first].
However, the period of wiping commences [from the point] of wiping over the
firstpairnotthesecond.
228 An explanationof Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
This is the correct statement, that is: If [an individual] clothes [his feet] with a
pair of socks upon a pair which he has previously wiped over, he must
[continue] to wipe over the second pair, however [the time period] commences
from the initial period of wiping.
In addition, the purification must have been performed by means of water. Ifthe
individual has worn them upon a state of purification performed by means of
Tayammum.t he is not to wipe over them.
For example: An individual who is traveling has no [access] to water and
therefore performs the Tayammum. He thereupon clothes [his feet] with socks,
[worn] upon a [state of purity founded upon Tayammum]. Thereafter he has
access to water and desires to perform the ablution. In this instance he must
remove the socks and wash his feet during the ablution, it is impermissible for
him to wipe over the socks. For he did not clothe [his feet] with the socks in
state of ablution founded upon washing, [a process] which includes the legs. For
Tayammum is concerned with two limbs only: the face and the palms.
The Second Condition:
[The act] of wiping occurs during [a state] of minor impurity only. It was for
this reason that Safwaan ibn' Assaal said: except [in a state] of major ritual
impurity. However, [it is not necessary to remove the sandals] [by reason
of] a discharge of faeces, urine or sleep.
Hence, it is impermissible for an individual to wipe over his socks [or his
sandals] if he experiences a [state of] major ritual impurity. Rather he ought to
remove the socks and wash the feet, for the major purification does not involve
[the act] of wiping except in a state of necessity involving a wound [to the
head], hence [in this instance] the head is not to be wiped.
[In other circumstances] the individual is obligated to wash his head, although
[he is only required to] wipe it during a [state of] minor impurity. However, [the
act of] purification from a [state of] major ritual impurity is more urgent, and
the [level] of impurity is greater. Hence, washing is necessary, not merely [the
act of wiping] over the socks [as evidenced] by this tradition: [we need not
remove our [shoes] sandals...except [in a state] of major ritual impurity].
[In addition], the meaning [of the term Ghasal (washing)], and analogical
deduction (Qiyaas) direct us towards that [principle].
4 [TN] - Denoting: The act of performing the ablution by means of earth.
229 Anexplanationof Riyadha1-Saliheen fromthe wordsof the Master of the Messengers
TheThirdCondition:
[Theactof]wipingoccurswithinthetime period specifiedbythe Prophet (;I).
Inrelationtotheresident: Asingledayandnight.
Inrelationtothetraveler: Threedaysandnights.
These [stipulations]havebeenauthenticatedfromthetraditionof'AliibnAbee
Taalib (mayAllah bepleasedwithhim) inSaheehMuslim:
.,,// "///AfI""" " ""
*' C' .W':: *'
..'J r
J
" 'J(.J:
,... ,... ..
TheMessengerofAllah('""'"' J .lal .;...) stipulatedthreedaysandnightsforthe
traveler,anda [single]dayandnightfortheresident.
s
Ifthe time period elapses,thewiping isnottobeperformed. The [individual]
ought toremove thesocks [orsandals] andthereafterwashhisfeet.However, if
the [period] of time elapsesandtheindividualhasnotceasedtobeinastateof
purification - heistocontinueuponthatstate, forthestateofpurificationisnot
discontinued. Ifhoweverhedesiredtoperformtheablution aftertheconclusion
oftheperiod - heisdutyboundtowashhisfeet.
* * *
Thereafter Zirr ibn Hubaysh questioned Safwaan ibn 'Assaal:Hadhe
heardtheProphet(;I)mention'loveandaffection'?
(-.-fl): Love and affection. He respondedintheaffirmativeandmentioned
thestoryconcerningthebedouinwhopossessed, [andspokewith] aloudvoice.
He approached [the ProphetC..l..J<#.1.IJ-)] andcalled inaraisedtone ofvoice: 0
Muhammed.
It was said to him: Woebetoyou- Doyoucalluponthe Messengerof Allah
C..l"J <#.1.1 J-) with araisedvoice, andAllahtheExalted, theMajestic declared:
5 Collected:Muslim (276), Kitab al-Tahaarah.
230 AnexplanationofRiyadhal-Saliheenfromthe words of theMaster of theMessengers
< " ", ....... ", // .-: """" ///" "

'" " ,.", ,,;,/
//"t'" s </ "

oyouwho believe,donotraiseyourvoicesabove the voiceofthe Prophet
(tpL-o J .\0
1
';") , norraiseyourvoicesinspeechwithhim - asyou speakin
raisedvoicesbetweenyourselves.Lestyourdeeds benullifiedwhile you
perceivenot.
[Surahal-Hujuraat:Ayah2]
However, thebedouinArabswerenotconversantwiththeappropriate manners
and etiquettes, for theyweredistantfromthe[major]cities,andsecludedfrom
the[centersof]knowledge.
Accordingly, the Prophet (rL-J*.111J-.o) respondedinaraisedvoice,inafashion
similar to the manner in which he was questioned by thebedouin.Forthe
Messenger of Allah(rl--J * ":'1 J-.o) wasthemostperfectindemonstratingacodeof
conduct. He spoke to each individualinamannerwherebytheoneaddressed
wouldunderstand.
Hence, he (rJ--J.........,l. ":'1 J-.o) addressedthe [bedouin]inamannercomparabletothe
modeinwhichhewasaddressedby[thebedouin].
The Arab bedouin said to the Prophet [do you say
concerning] the individual who loves a [a group] of people but is not
comparabletothem?
Meaning: An individual lovesa[group]ofpeople,howeverhisactionsarenot
comparable totheiractions,andheisnotequaltothemin[theperformance] of
deeds. Amongst whose company shallthat[individualbein]?Willhebewith
themornot?
The Prophet (rl--J* ;;'\ J-.o) responded:Anindividualshallbeinthepresenceof
thosewhomhelovesonthe DayofJudgment.
AllPraiseisduetoAllah!!ThisisaloftyBlessing.
Indeed Anas bin Maalik narratedthissegmentfromthetraditionpertainingto
the Messenger's statement concerningtheindividualwholovesAllahandHis
Messenger:
231 An explanationof Riyadhal-Saliheenfromthewordsof the Masterof theMessengers
Indeedyouwill bewiththosewhomyou love.Anassaid:I loveAllahand
His Messenger,andAbuBakrand'Umar.I hopeI shallbewiththem.
6
Similarly,wecall uponAllah:
To witnessourlovefortheMessengerof Allah,hisRightly-GuidedCaliphs,his
Companions, andtheImaam(s) ofguidancewhoproceededthem.WeaskAllah
toplaceusamongstthem.
This is thegladtidings [conferredupon]anindividual: Ifheloveda[group]of
people, he shall be placed amongst them, even ifhe was deficient in the
performance of his deeds.HeshallbeamidsttheirpresenceinParadise,Allah
shall congregate him withthemontheDayof theGathering,andtheyshallall
collectivelydrinkfromthePondoftheMessenger(;I).
In addition, a Muslim is obligated to despisetheinfidels,andrecognizethat
they are his enemies, irrespective ofthe honesty, love, and affection they
demonstrate. For theydonotseekproximitytowardsyou,saveinordertogain
abenefitforthemselvesandcauseyourselvesharm.
In relation to those whoseekproximitytowardsyouinorderforyourbenefit-
this is inconceivable. For ifitwas possiblefor us to effect aunionbetween
waterandfire,it wouldbepossibleforusto effecta unionbetweenthelove
ofthe unbelieversforusandtheirhatredtowardsus.
ForAllahascribed the[term] Enemies,tothem. Hesaid:
.: } <-:: "
U ,
o you whobelieve,do nottakeMy enemiesandyourenemiesas allies.
[Surahal-Mumtahinah:Ayah 1]
Inaddition,theExalted,theMajesticstated:
....- ....- ....-....- ",. ....-
. .('
I) --,,, '.J --' <: 'Y
""'" "//
Whosoeverisanenemyto Allah,His Angels, His Messengers,Jibreel,
Meekaal- IndeedAllahisan enemytotheunbelievers.
6 Collected:Bukhari(6167),Kitab Adab, andMuslim (2639)a/-Birr w al-Silah,
232 An explanation of Riyadh al-Saliheen from the words of the Masterof the Messengers
Verily Allah is an enemy to every infidel, and every infidel is an enemy to us.
[Furthermore], every unbeliever conceals not save evil for us.
Accordingly, you are duty bound to despise - from your heart - every unbeliever,
regardless of his race, and irrespective of his proximity towards you. Have
knowledge that he is your enemy. The Most High stated:
" } } v/}-' :t'
U
o you who believe, do not take My enemies and your enemies as allies.
[Surah al-Mumtahinah : Ayah 1]
Hence, we conclude from this principle, whose foundation was established by
the Prophet C.L..... [the rule]: An individual shall be in the presence of
those whom he loves.
Accordingly, you are obligated - my brother - to bind your heart upon the love
for Allah, His Messenger, his Rightly-Guided Caliphs, his noble Companions,
and the Imaam(s) of guidance who proceeded them, in order that you may be
[assembled] amongst them.
We ask Allah to actualize that [assembly] for us, by virtue of His Grace and
Beneficence.
*
* *
J{aaeetfi Number 20.
< , " ..
20
... ,.,,., .
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.
It has been relatedbyAbeeSa'eedSa'dibn Maalikbin Sinaanal-Khudree
(may Allahbepleasedwithhim),thattheProphetofAllah(il)said:
There was a man from amongst those who came beforeyouwho killed
ninety-nine people. [Asaconsequence] hesoughtthe[whereabouts] ofthe
234 An explanation ofRiyadh al-Saliheen from the wordsof the Master of the Messengers
most learned [individual]amongstthepeople,andwas directedtowardsa
monk.
He approached him and informed him that he had killed ninety-nine
people, was there [therefore]any[means] ofrepentance[available]?[The
monk] responded:No.Hethereforekilledhim andcompletedacentury.
The [man] inquired [for a second time] concerning the most learned
[individual] amongstthepeople,andwas directedtowardsaScholar.[The
killer] informed him that he had slain one hundred people, was there
[therefore] any[means] ofrepentance[available]?Heresponded:Yes,and
who can provide anobstaclebetweenyou andyour[quest]forpenitence?
Proceed to suchandsuchaland,for[residentinthisarea]arepeoplewho
worship Allah theMostHigh.WorshipAllahwiththemanddo notreturn
toyourland,foritisan evilplace.
[The man] journeyed towards this land until he had traveled half the
distance,thereafterdeatharrived.
The Angel of Mercy and the Angel of Punishment disputed between
themselves[concerningtheonewho oughttotakehissoul].
The Angel of Mercy said: Hecamerepentant,turningtowardsAllahthe
MostHighwithhisheart.
The Angel ofPunishmentsaid:He did notperformany righteousdeedsat
all.
An Angel in the appearance of a man approached them. [The two
disputing Angels] therefore placed him as an arbitrator between
themselves.
[The arbitrator] said: Measure the distance between the two lands,
whichever[ofthetwo] heisclosesttowards,heistobetakenbythatAngel.
They measured the distanceanddiscoveredthathewasclosertotheland
which he was journeying towards. Hence, the Angel of Mercytook[his
soul].
AgreedUpon.(201
[20J Collected:Bukhari (3470),Kitab Ahaadeeth al-Anbiya'a;
andMuslim(2766), Kitab al-Tawbah.

235 An explanation of Riyadhal-Saliheen fromthe wordsof the Masterof the Messengers
In a different narration in Saheeh: He was closer to the village [inhabited]
by the righteous [to the distance] of a hand span, and was therefore placed
amongst it's people.'
In a different narration in Saheeh: Allah commanded one land to extend
itself, and the other to contract itself. He then said: Measure the two
distances. It was found that he was closer to [the land he was journeying
towards] by a hand span, hence the man was therefore forgiven."
In a different narration: He approached [the land he was journeying
towards] by crawling upon his chest. ***
The Explanation.
The author (may Allah have mercy upon him) related from Abee Sa'eed Sa'd
bin Maalik bin Sinaan al-Khudree (may Allah the Most High be pleased with
him), that the Prophet (?i) said:
There was a man from amongst those people who preceded you who killed
ninety-nine individuals. He subsequently [experienced] regret and therefore
inquired [in order to determine the whereabouts of] the most learned man
amongst the people of the earth, and to question whether or not there was any
[form] repentance [available for his actions].
He was directed towards a [particular] man, who was a monk.I However he was
devoid of knowledge, [as a consequence], when the [monk] was questioned
concerning the killer's action and the availability of penitence, the monk
deemed his actions to be [too] grave a transgression.
He therefore responded: There is no penitence for you! The man became
disturbed and angry which caused him to kill the monk and complete one
hundred individuals.
Saheeh Muslim ([47] 2766), Kitab al-Tawbah.
..
1 [TN] _ Denoting: A worshipper ( 'Abid).
236 An explanationof Riyadhal-Saliheen fromthewordsof the Masterof theMessengers
The man inquired [a second time] concerning the most learned individual
amongst the people ofthe earth, and was directed towards aScholar.[The
killer] explainedhiscircumstancesandquestionedwhetherornottherewasany
penitence[availableforhisactions].
The Scholarresponded:Yes,andwhocanprovideanobstaclebetweenyouand
your quest for penitence. The door of penitence is open, however [you must]
journey towards a [particular] village,fortherearepeoplewhoworshipAllah
[presenttherein].
The landwhereinthismanwasresidentwascomparable- andAllahknowsbest
- to alandofunbelief.Hence,theScholarcommandedhimtomigratewithhis
religion to the village wherein Allah the Exalted, the Majestic, was being
worshipped. Hethereforesetout[inastateof]repentanceandregret,migrating
with his religion to a place wherein the people wereworshippingAllahthe
Exalted,theMajestic.
[The man had traversed] half the distance whendeatharrived.TheAngelof
Mercy and the Angel ofPunishment disputed amongst themselves, for the
infidel's soul - and refuge is sought in Allah - is taken by the Angel of
Punishment. However, the Believer's soul is taken by the AngelofMercy.
Hence,thetwoAngelsdiffered.
The Angel of Punishment argued: Hedidnotperformanyvirtuousdeedat
all.
Meaning: After he had sought repentance, he never performed an act of
righteousness.
The Angel of Mercy argued: He sought penitence andcame[inastate]of
regretandrepentance.
An argument therefore ensued between the twoAngels.[Asaconsequence],
AllahsentanAngeltoarbitratebetweenthem.
He said: Measure the distancebetweenthetwolands,whicheverofthetwois
closer [totheman],heistobe[deemed]fromamongstit'speople.Ifthelandof
unbelief is closer to him, the AngelofPunishmentshallseizehissoul.Ifthe
landof Imaan isclosertohim,theAngelof Mercyshalltakehissoul.
They therefore measured the two distances.[Theyconcluded]thatthelandto
which hewasjourneyingtowards- thelandofImaan - wascloserthantheland
237 Anexplanation ofRiyadhal-Saliheenfromthewords oftheMaster oftheMessengers
which he had migrated from, by a Shibr (comparable to a short journey).
Accordingly,theAngelofMercytookhissoul.
ThisTraditionisIndicativeofNumerousBenefits:
From amongst them: The killer has[access]torepentance,theevidencefor
this [principle] iscontained intheBookof Allah, [consider]Hisstatement,the
MostHigh:
,.,. ""'" A

;" ;"
VerilyAllahdoesnotforgive [the one]who associates[partners]withHim.
[However] He forgives otherthanthattothosewhomHe pleases.
Meaning: Excluding the act ofShirk, Allah shall forgive [misdeeds] ifHe
pleases.
ThemajorityofthePeopleofKnowledgehaveascribedto thisopinion.
It has been mentioned from' Abdullahibn' Abbaasthatthereisnorepentance
[available]fortheonewhocommits murder,forAllahstates:
". ". < // ,.,. ,.,. ,.,.". , j,
,.{ I": ... G\;.).N . '\"::.' .N)..
/ :J / / ';)"1.J..-.....-rJT
Whosoeverkills aBelieverintentionally,his recompenseisHell. He shall
abidethereinforever,theWrathandtheCurseofAllahisuponhim,anda
terriblepunishmenthas been preparedforhim.
However,theopinion ascribedtobythemajorityiscorrect.
In addition, whathasbeennarratedfromIbn'Abbaascanperhaps beconstrued
to meanthatthereisno[access]topenitenceforthekillerinrelationtotheone
who hasbeenmurdered.Forthekiller's[action]ofkillingisconnectedtothree
rights.
TheFirstRight: ForAllah.
TheSecondRight: Fortheonekilled
TheThirdRight: Theguardianof themurdered.
An explanation of Riyadh al-Saliheen from thewords of theMasterof theMessengers 238
In relation totheRightofAllah:ThereisnosphereofdoubtthatAllahshall
grantforgivenesstothepenitentone,inaccordancewithHisstatement:
j 4 .1A//.Iy" .J,/ .1
. i i' . J.\r
"( .,' 1.J' , , :J--.f, --...F),'.r"--.1...- --$.,.,.If'7
/ /
Say: 0 Myslaveswho havetransgressedagainstthemselves,despairnot of
theMercy ofAllah, forAllah forgivesallsins.
[Surahal-Zumar :Ayah53]
Inaddition,Hisstatement:
.1" .1.1, ;'"

... // ;'
" ,/ " .1 ""/ A1!""'/'
.'
, . ,., 1-',., . . ,LJ:
/
" ,/.-.: /.1/

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/ ' ,
Thosewho donotinvokeany othergodinadditiontoAllah,norkillan
individualthatAllah has [declared] unlawful,exceptforajustcause, nor
commitfornication.Whosoevercommitsthose [misdeeds]shallreceivea
punishment.
Thetormentwillbemultipliedfor himonthe DayofResurrection,andhe
shallremain[inHell]ina [state]ofdisgrace.
Exceptthosewho repentandbelieve,andperformrighteousdeeds. For
those [people],Allah shall altertheirmisdeeds into goodactions.
[Surahal-Furqaan :Ayah68-70]
In relation to the rightofthe onekilled: Thepenitence ofthekillerisofno
benefit tohimanddoesnotfulfillhisright,forheisdeceased.Itisnotpossible
[forthekiller]toseekatonement [fromthemurdered],nortoabsolvehimselfof
his blood. The killer therefore remains [in this state] seekingto[fulfill]his
right,irrespectiveof[hisaction]ofquestingforpenitence.
WhentheDayof Resurrectionarrives,Allahshalladjudicate betweenthem.
In relation to the right of the guardian of the individual killed: The
penitence ofthe killer is not actualized until he surrenders himself to[the
individual's] guardian, confesses to [his] actionof killing, anddeclares:Iam
the killer and I am before you. If you wish, killme.Ifyouwish, acceptthe
bloodmoney.Ifyouwish,pardonme.
* * *
239 An explanation of Riyadh al-Saliheen from the words ofthe Master ofthe Messengers
tHadeeth: Number 21.
240 Anexplanation of Riyadha1-SaJiheen fromthe wordsof the Masterof the Messengers
241 An explanationof Riyadh a1-Saliheen fromthe wordsof the Master of the Messengers
242 An explanationof Riyadh al-Saliheenfromthe words of the Master of the Messengers
243 An explanationofRiyadh al-Saliheen from thewords oftheMaster ofthe Messengers
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0
An explanation ofRiyadh al-Saliheen from the wordsofthe Master ofthe Messengers 244
It has beenrelatedby'Abdullahbin Ka'bbin Maalik,who became Ka'b's
guide - from amongst his children - when he became blind.Hesaid: I
heard Ka'b bin Maalik speaking about the incidentconcerninghisnon-
participationduringthe BattleofTabook.
Ka'b said: Iwas not absentfrom theMessengerofAllah during
any campaignthathefoughtinexceptthe BattleofTabook.Never-the-Iess,
I was absent from the Battle of Badr, however no individual was
admonished for non-participation. Indeed theMessengerofAllah
departed in search of a caravan ofthe Quraish,[thereaftercertain
events took place] until Allah assembled the two armies unexpectedly.
Verily, Iwitnessedthenightofal-'Aqabah (thepledge)with theMessenger
of Allah [the night] whereinwepledged [ourallegiance] to
Islaam. [Furthermore], I would not exchangeitfor [participation]inthe
Battle of Badr, regardless of the fact thatthe BattleofBadris[deemed]
morenoteworthyamongstthe people.
In relation to my news: I had never beforebeenstrongernorwealthier
than at the time I remained behind[theProphet duringthat
campaign. By Allah - I had never before beeninpossessionoftwoshe-
camels,untilthe timeofthe battle.
The Messenger of Allah wouldconcealhisintentiontoembark
upon a military expeditionbymakingreferencetoothercampaigns,until
[thetime]for thatexpeditionarrived.
The Messenger of Allah conductedthatexpeditionduring[a
season] of extreme heat, undertaking alengthy journey[through]desert
terrain.
In addition, the enemy was great[innumber].Thus,[theProphet
clarified the matter to the Muslims, in order that they prepare
themselves [adequately]for theircampaign,andheinformedthem oftheir
[intended] destination. The Messenger of Allah was
accompanied by a considerable number of Muslims,whosenames could
not berecordedinabook.
An explanationofRiyadhal-Saliheenfrom thewordsof theMasteroftheMessengers 245
Ka'b continued: Any individual who wished to remain absent would
assume that[hisabsence] wouldpass unnoticed,[unless]itwas revealedby
Allahbymeans ofDivineRevelation.
The Messenger of Allah (,.L--J......,l;;"IJ--o) undertookthatexpedition[duringa
season]whereinthefruithadripenedandthe shadehadbecomepleasant.
The Messenger of Allah andthe Muslimsequippedthemselves
[with the necessaryprovisions].I [too]departedinordertopreparemyself,
howeverI returnedwithoutaccomplishinganything.I wouldsay tomyself:
I am able [to prepare myself]. Hence, I continued to postpone [my
preparations], [however] the people occupied themselves inearnestwith
the journey,until[theday arrivedwherein]theMessengerofAllah
,.L--J) and the Muslims proceeded todepart,howeverIhadnotcompleted
any partofmypreparations.1saidtomyself:1shallpreparemyselfinone
ortwodays afterhis[departure],andthen[Iwill]jointhem.
The morning after their departure, 1 set out in order to equipmyself,
however Ireturnedwithoutcompletinganything.Thefollowingmorning,I
setoutagain,never-the-less1returnedwithoutaccomplishinganything.
This continued untilthey hastened[towardsthebattle],andthecampaign
had passed by. [Never-the-Iess], 1 intended to depart and reach them,
wouldthat1haddoneso!However,1was not destinedtodothat.
After the departure of the Messenger of Allah (..,L-J J--o), 1wouldenter
amongst the people and itwouldbecomeacause ofsadnessfor me.ForI
did not observe, save the onesuspectedofbeing ahypocrite,ortheweak
andinfirmwhom Allahhadexcused [fromparticipation].
TheMessengerofAllah didnot remembermeuntilhearrivedat
Tabook. He was sitting amongst his people in Tabook andmentioned:
What happenedtoKa'b?Aman fromamongst[thetribeof]BaniSalimah
responded:0 MessengerofAllah,hewas hinderedbyhisgarmentsandhis
pleasurefor hisclothes andhisself.
Mua'adh bin Jabalsaid: Whatawretchedstatementyou haveuttered.By
Allah - 0 Messenger of Allah, we do not know of him savegoodness.
Hence, theMessengerofAllah(..,L-J iol.)J) became silent.
Whilsthewas inthat[position], hesawamanclothedinawhite[garment],
real in essence (notmerely adesertmirage).TheMessengerofAllah(;"I.)J
,.L--J said: May itbeAbu Khaythamaal-Ansaaree,hewas the onewho
donateda measureofdateswhentheMunaafiqeen defamedhim.
246 An explanation of Riyadh a1-Saliheen from thewords of theMaster of theMessengers
Ka'b bin Maalik continued: When I learned that he had turned in order to
return, I was consumed by distress, and started [therefore] to invent lies. I
started to [question] myself: With what can I avoid his anger tomorrow? I
sought assistance from every individual of sound mind and judgment [from
amongst] my family.
When it was mentioned: The Messenger of Allah's arrival is
imminent, the false excuses vanished [from my mind]. I recognized that I
could not liberate myself from [this predicament] by means of falsehood, I
[therefore] resolved to speak the truth.
The Messenger of Allah .\,\ .}o#) arrived the [following] morning. It was
the practice of the [Prophet that upon returning from a
journey; he would proceed towards the Mosque and perform a two rak'ah
prayer therein, and then sit amongst the people. After those matters had
taken place, the absentees approached him. They started to present their
excuses and take oaths [to that effect]. There were over eighty men [in
number]. The Messenger of Allah accepted their excuses, their
oaths, and sought forgiveness on their behalf. [In addition], he entrusted
unto Allah their secret affairs. Thereafter I approached him, and conveyed
the greeting upon him, he smiled - the smile of the one enraged. Then he
said: Come [forward]. I [therefore] approached him walking until I was
sitting before him. Then he said: What prevented you from accompanying
us? Had you not purchased a [riding] animal?
I responded: Of course 0 Messenger of Allah, [however] by Allah, if I was
in the presence of any other man from amongst the inhabitants of this
world, I would avoid his wrath by presenting an excuse. [For] I have been
granted the [ability] to speak in an eloquently persuasive [manner].
However, I am aware that if I utter a lie today in order to seek your
pleasure, certainly Allah will cause you to become enraged with me in the
future. [Alternatively], if I inform you of the truth, thereby causing you to
become angry, I [may never-the-less] hope for Allah's pardon. No - by
Allah I have no excuse [to present]. I had never before been stronger nor
wealthier than during the time I neglected to accompany you.
The Messenger of Allah said: In relation to this [man] - he has
spoken the truth, therefore stand until Allah pronounces judgment in this
matter. I therefore stood, a [group] of men from the [tribe] of Bani Salimah
became disorderly and [started] following me. They addressed me: By
247 An explanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
Allah - we have not known you to commit a misdeed, verily you erred in
not excusing yourself before the Messenger of Allah .1.1 .}-p), in a similar
manner to the [other] absentees who excused themselves. The Messenger of
Allah's (I""--J .1.1.,.....J.P) action of seeking forgiveness for your misdeed would
have been sufficient for you. They continued to reprimand me until I
desired to return [to the Prophet and fabricate a lie against
myself (contradict my story). [However] I questioned them: Is there any
other individual in a similar position? They responded: Yes, there are two
men who uttered the same statement as you, both received the same
directive as you did. I asked: Who are these two [men]? They answered:
Murarah bin al-Rabee' and Hilaal bin Umayyah al-Waaqifee.
[By their statement], they had made reference to two virtuous men who
had participated in the Battle of Badr, and were examples [to be followed].
After they had mentioned [these two men] I remained steadfast [upon my
original statement].
[Thereafter], the Messenger of Allah prohibited the Muslims
from speaking to us - [namely] the three individuals from amongst those
who had neglected to accompany him.
[As a consequence] the people avoided us and altered [their conduct
towards us], until the land [wherein I lived] appeared foreign, not one
which I was familiar with. We remained [in that state] for a [period] of
fifty nights.
In relation to my companions - they surrendered themselves to their houses
and remained seated therein, weeping. However, I was the youngest and
most forbearing [ofthe three], I would therefore exit [the house] in order to
perform the prayer with the [other] Muslims.
I would wander around the markets, yet no one would speak to me. I
would approach the Messenger of Allah and convey the greeting
upon him whilst he was sitting amidst his gatherings, [which took place]
upon completion of the prayer. I would question myself: Did his lips move
in [the act of] reciprocating the greeting upon me or not? Thereafter, I
would perform the prayer close by him, and look towards him in a
surreptitious manner. When I occupied myself with the prayer, he would
turn towards me. However, when I looked in his direction, he would avoid
me.
When this [period] of estrangement lengthened, I set out to walk until I
climbed upon the wall of Abu Qatada's garden. He was my cousin and
--------
248 An explanation of Riyadh al-Saliheen fromthe words of the Master of the Messengers
amongst the most beloved of the people to me. I conveyed the greeting upon
him, and by Allah - he did not reciprocate the greeting upon me. Hence, I
said: 0 Abu Qatadah: I implore you by Allah, are you aware that I love
Allah and His Messenger? He remained silent. I appealed to him by Allah a
second time, [however] he remained silent. Then he responded: Allah and
His Messenger are greater in knowledge. Thereupon tears
flowed from my eyes, I turned away and climbed over the wall.
He continued: Whilst I was walking in the market in Madeenah I saw a
Christian farmer from amongst the farmers of Shaam, who had traveled to
Madeenah in order to sell their produce. He said: Who shall direct me
towards Ka'b bin Maalik? The people started to gesture towards me, until
he approached me and presented me with a letter from the King Of
Ghassaan, in which [it was written]:
'To proceed, It has come to our attention that your companion has dealt
with you in a harsh manner. Allah has not rendered [this world] for you as
a dwelling of disgrace and degradation, nor [one] of loss and ruin. So join
us and we shall bestow upon you comfort and consolation.'
Upon reading [the letter] I said [to myself]: This too is a trial [placed
before] me. I [therefore] placed [the letter] in the oven and created a fire by
burning it therein.
When a [period] of forty out of fifty nights had passed, the messenger of
the Messenger of Allah approached me and said: The Messenger
of Allah commands you to distance yourself from your wife. I
said: Should I divorce her, or what [must] I do? He responded: No,
distance yourself from her and do not approach her. [The Prophet
had issued a similar directive to my two companions. Hence, I said to
my wife: Go to your parents and remain with them until Allah passes
judgment in this matter.
Ka'b said: The wife of Hilaal bin Umayyah came to the Apostle of Allah
and said: 0 Messenger of Allah, verily Hilaal bin Umayyah is an
elderly man who is incapable of taking care of himself. [Furthermore], he
is not in possession of a servant, would you [therefore] object if I was to
serve him? He responded: No, but he must not approach you. She said: By
Allah, he has no desire for any matter. By Allah, he has not ceased to weep
from the day this matter started until this time now.
249 An explanation of Riyadh al-Saliheen from thewords of the Master of the Messengers
Some of my family members questioned me: Will you seek permission from
the Messenger of Allah [concerning] your wife, as he has
granted permission for the wife of Hilaal bin Umayyah to serve him? I
responded: By Allah, I shall not seek permission from the Messenger of
Allah concerning her. I am not aware of what the Messenger of
Allah would say if I sought his permission in relation to her
whilst I am still a young man. I remained in that [state] for an [additional]
ten nights, until fifty nights had been completed from the point that he had
prohibited [the people] from speaking to us.
On the morning of the fiftieth night, I performed the Fajr prayer upon the
roof of one of our houses. I was [experiencing] a [condition] which Allah
had mentioned [in the Book]: 'My soul had become contracted, and the
earth had contracted upon me despite it's vastness.'
[Suddenly] I heard a clear voice emanating from [the direction] of Mount
Sala,' [somebody announced] with his loudest voice: 0 Ka'b bin Maalik, I
confer upon you glad tidings, I prostrated myself [upon the ground]. I
realized that relief [from this tribulation] had arrived, and that the
Messenger of Allah .,.....J..P) had indicated that Allah had granted us
penitence, when he had offered the Fajr prayer. The people thereupon
proceeded forth to congratulate us, and bearers of glad tidings departed to
my two companions. A horseman raced towards me [in order to
congratulate me] and a messenger from the [tribe] of Aslam raced
[towards] the mountain and scaled it [in order to make the announcement].
I heard his voice before that of the horseman. When the [individual] whose
voice I had heard approached me to convey the glad tidings, I removed my
garments and clothed him in them. By Allah, on that day I was not in
possession of any other garments, I therefore borrowed two items, clothed
myself and proceeded towards the Messenger of Allah <# .la',;,,). People
started receiving me in groups, congratulating me upon the [acceptance] of
my penitence. They said: We congratulate you upon Allah's [acceptance] of
your repentance.
When I entered the Mosque, the Messenger of Allah was sitting,
surrounded by people. Talha bin 'Ubaidullah hastened towards me, he
shook my hand, and congratulated me. By Allah, no one from amongst the
Muhaaiireen stood [in order to greet me] save him, and I shall never forget
Talha's action [in doing so].
250 An explanation of Riyadh al-Saliheen from thewords of theMaster of theMessengers
Ka'b said: When I greeted the Messenger of Allah (.L..J.,J...l.I.,1-P), his face was
radiant with happiness, and he said: I give you the glad tidings of the best
day [you have witnessed] since your mother gave birth to you.
Ka'b continued: Is this from you or from Allah? He responded: No, it is
from Allah. Whenever the Messenger of Allah became delighted,
his face became illuminated until it resembled a piece of the moon, we
recognized that this [matter] was characteristic of him. When I sat before
him, I said: 0 Messenger of Allah, by virtue of the [acceptance] of my
repentance, I shall donate the sum total of my wealth in charity for the
sake of Allah and His Messenger. The Messenger of Allah
responded: Retain a portion of your wealth, for it is better for you to do so.
I said: I shall retain a portion of [my wealth] in Khaibar. 0 Messenger of
Allah, verily Allah has delivered me [from this tribulation] because I spoke
the truth. My penitence therefore dictates that I shall speak only the truth
as long as I live.
By Allah, I am not aware of any individual from amongst the Muslims
whom Allah has blessed for speaking the truth more than myself, from the
time wherein I mentioned [those words of truth] to the Messenger of Allah
[In addition], I have never intended to utter a falsehood from
the time wherein I mentioned [those words of truth] to the Messenger of
Allah to the present day. Furthermore, I hope that Allah will
protect me [from uttering falsehood] during the remaining portion of my
life.
Allah revealed the Verse to His Messenger: Allah has forgiven the Prophet,
the Muhaajireen, and the Ansaar...(to His statement)...Be with those who
are truthful, [Surah al-Tawbah: Ayah 117-119].
By Allah, after guiding me to Islaam, Allah has not bestowed upon me a
favour - greater in magnitude - than my statement of truth to the Apostle
of Allah and [my action of] not uttering a lie to him. For [I
would have] destroyed myself, as those who uttered lies were destroyed [if I
had done so].
Allah ascribed to those who had uttered falsehood a description more evil
than he had ascribed to any other individual, when He revealed His
Revelation.
Allah, Blessed be He, the Most High [stated]: They will swear by Allah to
you when you return to them...(to His statement)...Indeed Allah is not
pleased with a rebellious people, [Surah al-Tawbah : Ayah 95-96].
251 An explanationof Riyadh aJ-SaJiheen fromthe wordsof the Master of the Messengers
Ka'b continued: We the three [who neglected to participate] differed from
those whose [excuses] were accepted by the Messenger of Allah
when they swore to him [to that effect]. He [accepted] their pledge of
allegiance and sought forgiveness for them. [However], the Messenger of
Allah deferred our case until Allah passed judgment [in
relation] to it.
With reference to that, Allah said: [He also forgave] the three who
remained behind, [Surah al-Tawbah : Ayah 118].
[In this Verse] Allah did not refer to our non-participation in the military
expedition, however it refers to the postponement and deferment [of the
Messenger ;'1';'-)] [in the act] of passing judgment. [In contrast] to the
one who took an oath before him and excused himself, [an action] which
was accepted by the [Messenger of Allah
In a different narration: The Prophet departed for the Battle of
Tabook onThursday, he would love to set out on a Thursday.
In a [further] narration: He would not return from a journey save during
the day time before noon. Upon arrival, he would proceed towards the
Mosque and perform a two rak'ab prayer. Thereafter, he would sit.'
21
1
* *
*
[211 Collected: Bukhari (4418), Kitab al-Magaazi, and Muslim (2769), Kitab al-Tawbah.
The explanantion of this tradition is present within the introduction to the chapter concerning
Al-Sidq (the Truth).
252 Anexplanation of Riyadha1-Saliheen fromthe wordsof the Masterof the Messengers
:Hacfeetfi Num6er 22.
-: .
.
"
It has been related by Abu Nujayd, 'Imraan bin Husayn al-Khuzaa'ee
(may Allah be pleased with them both), that a woman from the [tribe] of
Juhaynah came to the Messenger of Allah pregnant as a result
of fornication.
She said: 0 Messenger of Allah, I have transgressed a prohibition, so
establish the punishment upon me. The Prophet of Allah thereupon called
for her guardian and said: Be kind towards her, and when she has
delivered [the child), bring her to me. He therefore did as he [was told).
[Upon their return) the Prophet of Allah (""J..,lJ.;'\';"') pronounced judgment
upon her. Her clothes were tied around her, he issued the command, and
she was thereafter stoned.
The [Prophet (""J..,lJ..1.,,;,,,) then prayed upon her.
'Umar remarked: 0 Messenger of Allah, do you pray upon the one who
has committed fornication?
He said: Indeed she repented in such a manner, that if her penitence was
divided amongst seventy [individuals] from the people of Madeenah it
would accommodate them all. Have you found an [action] superior to the
one who sacrifices herself for the sake of Allah?
Narrated by Muslim.(221
[22] Collected: Muslim (1696), Kitab al-Hudood.
253 An explanationof Riyadhal-Saliheen fromthewordsof theMasterof theMessengers
The Explanation.
The author(mayAllahhavemercyuponhim)mentionedconcerningthatwhich
he related from'ImraanbinHusayn(mayAllahtheMostHighbepleasedwith
him), thatawomanapproachedtheProphet(rl-J.,lr..'J,IJ..o): pregnantasaresultof
fornication:
Meaning: She was pregnant as aresultof committingadultery(mayAllahbe
pleased withher).
His statement: She said: 0 Messenger of Allah, I have transgressed a
prohibition,soestablishthe punishmentupon me:
Meaning: I have committed a misdeed which necessitatesalegalpenalty,so
executethatpunishmentuponme.
Hence, theProphet (,.-I-J ..'J" J..o) summonedherguardiananddirectedhimtotreat
her with kindness. [In addition], upondelivery[ofthechild]hewastoreturn
hertotheMessengerof Allah(rl-J.,lr..'J" J..o).
When she had delivered [the child], her guardian accompanied her to the
Messenger of Allah C..LJ.,lr..'J,IJ..o). [Thereafter]theProphetofAllah
executed [thecommand].Herclothesweretied aroundher:
Meaning: Her clotheswere[first]wrappedaroundherandthenfastenedtoher,
inordertopreventher[body]frombecomingexposed.
His statement: He issued the commandandshewas thenstoned:Meaning:
Bymeansofstones.
These stones are neither large nor small[insize].[Shewasthereforestoned]
until she passed away. The Prophet (rL-J<........#..'J" J..o) thereafterprayeduponher,
performingthefuneralprayer(theinvocationforthedead).
'Umar remarked: 0 Messenger of Allah, doyou prayuponthe onewho
has committed fornication?: Meaning: Adultery is [deemed] amongst the
majorsins.
His statement: He said: Indeed sherepentedinsuch amanner,thatifher
penitence was divided amongst seventy [individuals] from the peopleof
Madeenahitwould accommodatethem all:
Meaning: An expansive [form] of penitence. If it was distributed amongst
seventytransgressors,it wouldaccommodateandbeofbenefittothemall.
Hisstatement:Have youfoundan [action]superiortothe onewhosacrifices
herselfforthe sakeofAllah?
254 An explanationof Riyadhal-Saliheen fromthe wordsof the Master of the Messengers
Meaning: Have you discovered a situation preferable to this one. A woman
comes and sacrifices herself, denoting: Surrendering herself in order to obtain
proximity towards Allah the Exalted, the Majestic, and to liberate herself from
the misdeed of adultery. Is there a circumstance superior to this?
This Tradition is Indicative of Numerous Benefits:
From amongst them: It is obligatory to stone the fornicator who commits
fornication whilst he is married (Muhsan). This [directive] was [present] in a
Verse of the Book of Allah the Exalted, the Majestic. The Muslims were
cognizant of it, they would read it, memorize it, and implement it.
The Prophet C would stone [the adulterer] and the Caliphs who
proceeded him would also stone [the adulterer]. However, Allah by virtue of
His Wisdom abrogated it from the Qur'an in letter and retained the ruling
within this Ummah.
Accordingly, if a married man [or woman] commits fornication, he is to be
stoned until he is deceased. He is to be positioned in a spacious area, the people
are to congregate around him, collect stones with which to stone him, and then
execute [the order] until the individual passes away.
This [method] is from the Wisdom of Allah the Exalted, the Glorious.
Meaning: The legal system does not dictate that the [adultererlis to be executed
by means of a sword, which would bring the matter to an [instant] conclusion.
Rather he is to be stoned in order that he may be tortured and taste the pain of
the punishment, commensurate to the level of pleasure he experienced from the
forbidden action. For the fornicator derived pleasure from all his body by
[engaging] in this forbidden [act]. Wisdom dictates therefore that the body
ought to be punished to the extent that it derived pleasure.
Accordingly, it is for this reason that the Scholars (may Allah have mercy
upon them) stated:
It is impermissible to stone [an individual] by means oflarge stones, for they
would effect death quickly and thereafter [the individual] would be relieved
[from the punishment]. Nor should small stones be employed, for this would
effect a protracted death and would therefore result in [unnecessary pain].
Rather, stones of an intermediate size ought to be used in order that the
[individual] experiences pain and thereafter dies.
If it is said: Did the Prophet (r!-J.,Is..'\';"') not declare:
255 AnexplanationofRiyadhal-SaliheenfromthewordsoftheMasterofthe Messengers
" J // ............ J -('/ J44J'// </ J
*i.:u, *
/' /'
Ifyou kill,performthe [actof]killingproficiently.Ifyou slaughter [an
animal),performthe[actof]slaughteringprofieiently.'
Hence, is the [actof]killingwiththeswordnotmorepleasantfortheonetobe
stoned,thanthe [actof]stoningbymeansofstones?
We respond: Certainly the Messenger (rl----J.y.':,J..o) articulated [thosewords],
however [the description] ofIhsaan (kindnessandproficiency)inthe[actof]
killingis[attainedwhen] itisinaccordancewiththeSharee'ah.
Accordingly, [the act] ofstoning is[deemed]anactofIhsaanbecauseitisin
conformity with the Sharee'ah. Hence, if acriminalharmsanindividualand
endangers his life beforeintentionallykillinghim,wearetoexposethisman's
lifetodangerifwewanttokillhim,beforeweterminatehislife.
Anexampletoillustrate:
A criminalkilledanindividual.Heseveredhishands,thenhislegs,followedby
histongue,and[finally]hishead.
[In this instance] we donotkillthecriminalbymeansofasword!!Ratherwe
sever his hands,thenhislegs,followedbyhistongue,and [finally]hishead [is
removed], in a similarfashiontothecriminal's[initial]action.Thisisdeemed
an act ofIhsaan in relationtothe [mode]of killing.ForIhsaan in[theact]of
killing [is attained when] itisinaccordancewiththeSharee'ah, inrelationto
thatparticularcircumstance.
* * *
This tradition contains an evidence to [denote]: The permissibilityofan
individual toconfesstohis[misdeed]of adulteryinordertopurifyhimselfof it
bymeansof[accepting]thelegalpunishment.Not inordertoexposehimself
Hence, the individualwhoconfessestotheImaam orhisrepresentativethathe
has committed the act of adultery,inorderforthepunishmenttobeexecuted
uponhimselfisnottobecensurednordispraised.
1Collected: Muslim (1955), Kitabal-Saydwal-Dhabaaih.
256 Anexplanation of Riyadh a1-Saliheen from the words of theMaster of the Messengers
However, in relation to the individual who confesses to the act of adultery
and informs the general public: He is [deemed] to have exposed himself and
is not from amongst those who shall be pardoned. For the Messenger of Allah
(rl-J .,l. .l.l J..o) states:
J"J
.
.-.5' J'
" "
All my Ummah shall be granted forgiveness save the Mujaahireen
2
The Mujaahir has been described in the tradition:
".. "'II""" /// ,. "J,/ "." ,...,... "''' At"
..w/ . .. Jr ,;. \W;. . i *
. '.J.J '.J / --.-> 0 c.JY'::" /0 'rr" If.:" t.r:'J'
" 7' ""
, 4. J"
*
,-
An individual commits a misdeed during the night, (however] he is
screened by Allah. In the morning he declares: 0 So-and-So, I committed
such and such misdeed yesterday. [However] he spent the [previous] night
[in a state] of being screened by his Lord, [never-the-less] in the morning
he removed the Screen of Allah from himself.
3
There is a third category of [individual]: An impudent, rebellious,
transgressor!! He speaks about [his] adultery in a proud and boastful manner,
and refuge is sought in Allah. He declares that he has traveled to a particular
country and committed adultery, and fornicated with numerous women - or a
matter analogous to it - taking pride in [his action].
This [individual] is obligated to seek penitence. If he does so [he shall be
pardoned], if [he does not] he is to be killed. For the one who takes pride in the
[act of] fornication, in accordance to his circumstances, has deemed fornication
permissible - and refuge is sought in Allah - for whosoever regards fornication
to be permissible is an unbeliever.
There are a group of transgressors present who perform [these actions
mentioned], who are a [cause of] affliction to the Muslims by means of
themselves, and their actions.
2 Collected: al-Bukhari (6069), Kitab al-Adab;
and al-Muslim (2990), Kitab al-Zuhud w al-Raqaaiq.
3 Ibid.
257 An explanation of Riyadh al-Saliheen from the words ofthe Master ofthe Messengers
The one who boasts about thismatter ispresent.Ifhetravelstoalandknown
for immorality andimpudence, forinstance(Bangkok) inadditiontootherevil
cities which comprise entirely offornication, homosexuality,andalcohol. In
addition toother [repugnantactivities], hereturnstohiscompanionsandboasts
abouthisactions.
This is whatI havesaid: Heisdutyboundtoseekpenitence. Ifhedoesso [he
shallbepardoned],if[hedoesnot]heistobekilled.
For theonewhodeemstheunanimouslyaccepted, apparent, forbidden deedsto
bepermissible,forinstancefornication - amongstothers - hasdisbelieved.
. If it is questioned: Is it preferable for the individual who has committed
fornication topresenthimselfbeforethejudge,andconfessto [hiscrime] before
him, inorderforthepunishmenttobeexecuted uponhimself, orisitpreferable
toconcealthataction?
This matter requires particularization: Perhaps an individual has sought
sincerepenitence, heregrets [hisaction] andrecognizes himself thatheshallnot
return [to it]. It is preferable for this individual nottopresenthimselfbefore
[thejudge] andinformhim [aboutthedeed],ratherheoughttoplacethatmatter
a secret between himself and Allah. For whosoeverseekspenitencetowards
Allahshallbeforgiven byHim.
In relationtothe onewhofearsthathispenitenceisnotsincereandthathe
willreturntothe [commission[ofthatmisdeed onanotheroccasion:
It ispreferable forthis individualtopresenthimselfbeforetheruler- thejudge-
or an individual [who occupies a comparable position], and confess [tohis
crime] inorderthatthepunishmentmaybeexecuted.
*
* *
258 Anexplanation of Riyadhal-Saliheenfromthe wordsof the Masterof theMessengers
J{adeetFitNumber23.
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.
It has beenrelatedbyIbn'Abbaas(mayAllahbe pleasedwiththemboth),
thattheMessengerofAllah said:
Ifthe son of Aadam was in possessionofavalleyofgold, hewouldlove
that he had two. Nothing shallfillhis mouthsave thedust[ofhis grave].
Allahwill accepttherepentanceof theonewho seeks itfromHim.
Agreedupon. (23)
Hadeeth.tNumber24.
It has beenrelatedbyAbuHurayrah(may Allahbepleasedwithhim),that
theMessengerofAllah said:
Allah GlorybetoHim,theMostHigh,laughsattwo men. Oneofthemhas
killed theother,[however] bothshallbeadmittedintoParadise.[The first]
fought in the Path of Allah and was killed. Allah will then acceptthe
repentance of the killer, he shall embrace Islaam and thereafter be
martyred.
AgreeduponP4)
[23] Collected: Bukhari(6436, 6437), Kitab al-Raqaai'q,andMuslim(1049), Kitab al-Zakat.
[24] Collected: Bukhari (2826), Kitab al-Jihaad w al-Seer, and Muslim (1890), Kitab al-
Imaarah. Theexplanationof thistradition is[included] inthechapterconcerningAl-Sidq.
259 An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers
The Explanation.
These two traditions [concern] an elucidation of [the subject] of penitence.
[Specifically]: Allah shall accept the penitence of the individual who quests for
it. This is so irrespective ofthe severity of the offense [committed]. For Allah
the Most High declared in His Book:
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Those who do not invoke any other god in addition to Allah, nor kill an
individual that Allah has [declared] unlawful, except for a just cause, nor
commit fornication. Whosoever commits those [misdeeds] shall receive a
punishment.
The torment will be multiplied for him on the Day of Resurrection, and he
shall remain [in Hell] in a [state] of disgrace.
Except those who repent and believe, and perform righteous deeds. For
those [people], Allah shall alter their misdeeds into good actions.
[Surah al-Furqaan : Ayah 68-70] .
The First Tradition Related by Ibn 'Abbaas Denotes [the Principle]: The
son of Aadam can not be satisfied with wealth.
[This is so] regardless of whether or not he is possession of a single valley [of
gold]: He would love that he was in possession of two [valleys]:
Meaning: He would seek [ownership] of two, [for] his stomach can not be filled
except with soil. [This shall transpire when] he is deceased and buried. [For] he
has now left the Dunyaand that which it contains.
At that moment he shall [attain] contentment because [the worldly existence] is
now beyond his [reach].
Never-the-less, the Messenger exhorted [us] towards [the act] of
seeking penitence, for in most instances, the one who [entertains] a craving for
[the accumulation] of wealth does not exercise precautions against forbidden
matters [obtained] from illicit earnings.
260 Anexplanationof Riyadha1-Saliheenfromthe wordsof the Master of the Messengers
However, the remedy [for such matters] is by means of penitencetowards
Allah,hencehesaid:Allahwillaccepttherepentanceoftheonewho seeks it
from Him. Accordingly, whosoever seeks penitence from his wrongdoing,
regardless ofwhether ornotthosemisdeedsareconnectedtohiswealth,Allah
shallaccepthisrepentance.
In relation tothesecondtradition:It hasbeenrelatedbyAbuHurayrahthatthe
Messenger(r-J ~ ,;;,',;",) said:Allah...laughsattwomen...(thetradition).
Allah laughs at these two [individuals] because there was completeenmity
between them [during their residence] in the Dunya. [This state of affairs
continued] untilone[individual]killedtheother.Thereafter,Allahtransformed
the enmity which was [present] within the heart ofeach individual, and
removedtherancorandmalice[present]withintheirsouls.
For the inhabitants of Paradise shall be cleansedfromhatredandenmity,as
Allahdescribedthem:
// """',... //
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~ "'-"";': ~ -::: !J>.LJ: ~ --.I- '.J.J r
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Weshallremoveany [form] ofwrongdoingfromtheirbreasts,[hencethey
shallbecome] brothersfacingoneanotheruponthrones.
[Surahal-Hijr:Ayah47]
This isthereasonofwonder[caused] bythesetwo individuals.
This tradition contains an evidence: Allahshallaccepttherepentanceofthe
infidel whoseekspenitencefromhisunbelief,irrespectiveofwhetherornothe
has killed an individual from amongst the Muslims. For [his] Islaamshall
invalidatethatwhichpreceded[him].
1
I [TN]_Ibn'Ilaanmentionedin Daleel al-Faaliheen (1/137):
The authorconcludedthischapterbymeansof thistradition,makingreferencetotheobligation
upon an individual to quest for penitence from [each] misdeed committed, evenifitbean
offense, serious [in nature]. Hence, it should not cause[thetransgressor]tolosehopein the
MercyofAllahtheMostHigh,forAllahistheOft-Forgiving,theMerciful.
261 Anexplanation of Riyadh al-Saliheen from the words ofthe Master of the Messengers
Allah is al-Muwaffaq.
* * *
If[the act of penitence] is accepted by the Bounty of Allah and His Mercy: A misdeed, even
if it be large in proportion, for instance the Kaba'air (Major Sins), and numerous in quantity,
shall be [deemed] lowly and insignificant. Allah the Most High stated:
.! ~ ~ ; \ j r. ~ ~ .\ ~
"{ :r;- C1!J ..J--'>. T
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Verily your Lord is vast in Forgiveness.
[Surah al-Najm : Ayah 32]

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