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*Riyāḍ al-Ṣāliḥīn* from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Desirability of Giving Glad Tidings and Congratulating upon Good Occurrences.

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On the authority of Abū Hurayrah (may Allah be pleased with him), who said:

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We were sitting around the Messenger of Allah, peace and blessings of Allah be upon him,

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and with us were Abū Bakr and 'Umar (may Allah be pleased with them) among a group of people.

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Then the Messenger of Allah, peace and blessings of Allah be upon him, stood up from among us,

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and he stayed away for a long time, so we feared that he might be harmed or cut off in our absence.

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We were alarmed and stood up, and I was the first to become alarmed.

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So I went out seeking the Messenger of Allah, peace and blessings of Allah be upon him,

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until I came to an enclosed garden belonging to the Ansar, of the Banū al-Najjār clan.

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I circled around it looking for a gate,

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but found none; however, I found a small stream entering the interior of the garden from a well outside it.

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(A *rabī'* is a small stream), so I squeezed myself together

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and entered upon the Messenger of Allah, peace and blessings of Allah be upon him.

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He said: "Abū Hurayrah?" I said: "Yes, O Messenger of Allah."

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He asked: "What is the matter with you?" I said:

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"You were among us, then you got up and stayed away from us for so long

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that we feared you might be harmed in our absence,

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so we became alarmed, and I was the first to take fright.

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I came to this garden and squeezed through just as a fox squeezes through,

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and the people are behind me."

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He said: "O Abū Hurayrah!" and gave me his sandals, saying:

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"Take these two sandals of mine,

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and whomever you meet beyond this garden who testifies that there is no god but Allah,

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with full certainty in his heart, give him the glad tidings of Paradise."

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And he mentioned the hadith in its entirety.

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Narrated by Muslim.

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The word *al-rabī'* means a small river,

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which is a rivulet, as explained in the hadith.

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And his word *iḥtafaztu*

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is narrated with an *r* (*iḥtarafartu*) and with a *z* (*iḥtafaztu*),

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and its meaning with a *z*

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is: "I compressed and made myself small

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until it was possible for me to enter."

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"Among our backs" (*bayna aẓhurinā*)

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means: among us.

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"Cut off away from us" (*yuqṭa'a dūnanā*)

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means: to be afflicted with harm by an enemy.

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*Al-faza'* (alarm/fright)

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means rising up hastily for a matter and being deeply concerned about it.

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Among the lessons derived from this hadith:

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It shows the deep devotion of the Prophet's Companions, peace be upon him,

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and their constant care and protection around him.

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It illustrates how people check on their leader, seek him out,

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and become alarmed when he is missing.

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It includes giving a physical sign or token

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to prove the truthfulness of the emissary and confirm his statement.

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The people of Tawheed (monotheism)

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are the ones who show the greatest care for the Prophets and the righteous,

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and they are the most deserving of glad tidings above all others.

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Uttering "there is no god but Allah"

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guarantees Paradise for the one who says it,

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provided it comes sincerely from the heart.

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On the authority of Ibn Shumāsah, who said:

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We attended 'Amr ibn al-'Āṣ (may Allah be pleased with him)

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while he was in the throes of death.

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He wept for a long time

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and turned his face toward the wall.

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His son began to say:

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"O my father!

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Did not the Messenger of Allah, peace and blessings of Allah be upon him, give you glad tidings of such-and-such?

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Did not the Messenger of Allah, peace and blessings of Allah be upon him, give you glad tidings of such-and-such?"

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So he turned his face toward them and said:

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"The best thing we rely upon as provision

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is the testimony that there is no god but Allah

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and that Muhammad is the Messenger of Allah.

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Indeed, I have passed through three distinct phases:

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I remember when no one was more intensely hateful of the Messenger of Allah, peace and blessings of Allah be upon him, than me,

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and nothing was more beloved to me than to overpower him and kill him.

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Had I died in that state,

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I would certainly have been among the people of the Fire.

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But when Allah placed Islam into my heart,

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I came to the Prophet, peace and blessings of Allah be upon him, and said:

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'Stretch out your right hand so that I may pledge allegiance to you.'

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So he stretched out his right hand,

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but I withdrew my hand.

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He said:

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'What is the matter with you, O 'Amr?'

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I said:

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'I wish to stipulate a condition.'

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He said:

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'What do you wish to stipulate?'

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I said:

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'That I be forgiven.'

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He said:

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'Did you not know that Islam wipes away whatever came before it,

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that the Hijrah (migration) wipes away whatever came before it,

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and that the Hajj pilgrimage wipes away whatever came before it?'

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After that, no one was more beloved to me than the Messenger of Allah, peace and blessings of Allah be upon him,

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nor was anyone more majestic in my eyes than him.

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I was unable to look at him fully out of veneration for him;

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and if I were asked to describe him, I could not do so,

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because I never filled my eyes with looking at him.

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Had I died in that state,

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I would have hoped to be among the people of Paradise.

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Then we were entrusted with positions of governance over various affairs,

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and I do not know what my standing will be regarding them.

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So when I die,

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let no wailing woman or fire accompany my funeral.

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And when you have buried me,

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pour the earth over me gently.

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Then stand around my grave for the duration it takes to slaughter a camel and distribute its meat,

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so that I may draw comfort from your presence

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and ascertain how I will answer the messengers of my Lord."

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Narrated by Muslim.

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His saying *shunnū*

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means: pour it gradually and gently.

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And Allah, the Exalted, knows best.

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*Siyāqat al-mawt*

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means the state of facing imminent death.

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*Aṭbāq thalāth*

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means three distinct phases or states.

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*Fa-shunnū*

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means pouring easily and gently.

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Among the lessons derived from this hadith:

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The immense status of Islam, the Hijrah, and the Hajj pilgrimage,

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and that each of them erases the sins committed prior to it.

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The recommendation to remind a dying person to maintain good expectations of Allah, the Exalted,

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to mention verses of hope,

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and hadiths of divine pardon in his presence,

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and to give him glad tidings of what Allah Almighty has prepared for the Muslims.

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The recommendation of mentioning his best deeds in his presence

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so that he may think well of Allah Almighty and pass away in that state.

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The profound veneration of the Companions (may Allah be pleased with them) for the Messenger of Allah, peace be upon him,

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and students of knowledge should likewise show such respect to the scholars of the Ummah.

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It shows compliance with the prohibition of the Messenger of Allah, peace and blessings of Allah be upon him,

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against having a funeral followed by wailing or fire.

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The recommendation of gently pouring dust into the grave,

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and that one must not sit upon a grave.

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The prohibition of sitting upon a grave,

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due to the clear, authentic prohibition reported concerning it.

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Affirmation of the trial of the grave and the questioning by the two angels.

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It is from the Sunnah to remain by the grave for a short while

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to supplicate for the deceased and ask for his steadfastness.

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Chapter: Bidding Farewell to a Companion,

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Giving Him Counsel upon Parting for Travel or Other Reasons,

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Praying for Him, and Asking Him for Supplication.

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Allah Almighty said:

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“The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).” (2:132)

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“The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).” (2:132)

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“The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).” (2:132)

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“Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.” (2:133)

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“Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.” (2:133)

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“Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.” (2:133)

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"...Abraham, Ishmael, and Isaac..."

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“Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.” (2:133)

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As for the hadiths,

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among them is the hadith of Zayd ibn Arqam (may Allah be pleased with him),

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which was previously cited in the chapter on honoring the household

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of the Messenger of Allah, peace and blessings of Allah be upon him.

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He said: The Messenger of Allah, peace and blessings of Allah be upon him, stood among us to deliver a sermon;

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he praised Allah, extolled Him,

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exhorted, and reminded the people.

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Then he said: "To proceed:

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Hearken, O people!

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I am only a human being;

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the messenger of my Lord is soon to come, and I shall answer the call.

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I am leaving among you two weighty matters:

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the first of them is the Book of Allah,

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wherein is guidance and light;

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so adhere to the Book of Allah and hold fast to it."

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Thus, he urged and encouraged commitment to the Book of Allah.

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Then he said: "And the people of my household;

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I remind you of Allah regarding the people of my household."

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Narrated by Muslim,

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and it has already been mentioned in full.

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On the authority of Abū Sulaymān Mālik ibn al-Ḥuwayrith (may Allah be pleased with him), who said:

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We came to the Messenger of Allah, peace and blessings of Allah be upon him,

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when we were young men of similar age,

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and we stayed with him for twenty nights.

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The Messenger of Allah, peace and blessings of Allah be upon him, was merciful and gentle.

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When he sensed that we longed for our families,

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he asked us about those we had left behind among our families,

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so we told him.

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Thereupon he said:

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"Return to your families,

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stay among them,

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teach them, instruct them,

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pray such-and-such prayer at such-and-such a time,

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and pray such-and-such prayer at such-and-such a time.

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When the time for prayer arrives,

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let one of you call the Adhan,

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and let the eldest among you lead you in prayer."

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Agreed upon.

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Al-Bukhārī added in his narration:

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"And pray as you have seen me pray."

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The phrase *raḥīman rafīqan* (merciful and gentle)

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is narrated with an *f* and a *q* (*rafīqan*),

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and also narrated with two *q*s (*raqīqan*, tender-hearted).

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Among the lessons derived from this hadith:

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Youth are more capable of carrying knowledge and traveling to seek it.

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Whoever seeks knowledge and understanding

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must search for it diligently,

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endure patience in acquiring it,

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and endure parting from family and loved ones

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in order to attain it.

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When a learner returns to a people who possess less knowledge than him,

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it is obligatory upon him to teach them.

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The prescribed prayers have appointed times that cannot be known except through instruction.

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A group should be led in prayer by the one most knowledgeable of the Book of Allah and the Sunnah of His Messenger;

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but because they had all learned together from the Messenger of Allah, peace and blessings of Allah be upon him,

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at the exact same time,

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and they all showed equal dedication to his gathering,

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nothing remained to distinguish leadership in prayer except seniority in age.

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The worshiper is obligated to follow the description of the prayer of the Messenger of Allah, peace and blessings of Allah be upon him.

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[This shows] the mercy of the Messenger of Allah (peace and blessings of Allah be upon him) toward his Companions,

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his gentleness toward his followers, and his compassion for his Ummah.

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On the authority of 'Umar ibn al-Khattab (may Allah be pleased with him), who said:

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"I asked the Prophet (peace and blessings of Allah be upon him) for permission to perform 'Umrah,

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and he granted me permission and said:

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'Do not forget us, my dear brother, in your supplications.'

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He thus uttered a word so dear to me that I would not exchange it for the whole world."

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In another narration, he said:

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"'Include us, my dear brother, in your supplications.'

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Related by Abu Dawud and al-Tirmidhi."

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And on the authority of Salim ibn 'Abdullah ibn 'Umar,

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that 'Abdullah ibn 'Umar (may Allah be pleased with them both)

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used to say to a man when he intended to travel:

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"Come close to me so that I may bid you farewell,

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just as the Messenger of Allah (peace be upon him)

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used to bid us farewell."

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He would then say:

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"I entrust to Allah your religion, your trust,

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and the final outcomes of your deeds."

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Related by al-Tirmidhi.

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And on the authority of 'Abdullah ibn Yazid al-Khatmi, the Companion (may Allah be pleased with him),

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who said:

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"Whenever the Messenger of Allah (peace be upon him)

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wished to bid farewell to an army,

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he would say:

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'I entrust to Allah your religion, your trust,

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and the final outcomes of your deeds.'"

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Related by Abu Dawud.

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Among the lessons derived from the hadith are:

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It is recommended to bid farewell to the traveler,

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just as the Messenger of Allah (peace be upon him) did.

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The keenness of the Companions of the Messenger of Allah (peace be upon him)

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to adhere closely to his guidance in all their affairs.

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It is recommended for a Muslim to supplicate for his fellow Muslim brother

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in all circumstances,

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whether in his absence or to his face.

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The greatest possession a person has in this life and fears losing

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is their religion.

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A Muslim should wish for his brother a good end,

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just as he wishes for himself to be granted a good end.

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Success is entirely in the hands of Allah,

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so a Muslim must seek it

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by pursuing its means and knocking upon His door.

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On the authority of Anas (may Allah be pleased with him), who said:

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A man came to the Prophet (peace be upon him)

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and said:

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"O Messenger of Allah,

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I intend to travel,

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so provide me with provision [through supplication]."

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He (peace be upon him) said:

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"May Allah provide you with piety (taqwa)."

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The man said:

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"Give me more."

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He said:

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"And may He forgive your sins."

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The man said:

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"Give me more."

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He said:

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"And may He facilitate goodness for you wherever you may be."

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Related by al-Tirmidhi.

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Among the lessons derived from the hadith are:

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It is recommended to seek permission from the Messenger (peace be upon him) before traveling

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and to inform him of it.

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The keenness of the Companions of the Messenger of Allah (peace be upon him) that he supplicate for them throughout their travels and stays.

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The greatest counsel a servant can give his Muslim brother is the fear of Allah (taqwa),

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for it is the true provision for the soul,

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without which it cannot attain its ultimate destination in the exalted assembly.

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It is recommended to seek an abundance of good by asking for frequent supplications from righteous people.

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[From] Riyad al-Salihin (The Gardens of the Righteous).