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*Riyadh al-Salihin* (The Meadows of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on Hope (al-Raja').

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

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Some captives were brought before the Messenger of Allah, peace and blessings of Allah be upon him,

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and among them was a woman searching frantically.

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When she found an infant among the captives,

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she took it, pressed it to her belly, and nursed it.

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The Messenger of Allah (peace be upon him) then asked,

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"Do you think this woman would throw her child into the fire?"

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We replied, "No, by Allah!"

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He said, "Allah is certainly more merciful to His servants than this woman is to her child."

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Agreed upon.

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"Al-Saby" refers to captives of war.

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"Tas'a" means she was rushing and running around.

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"A-tarawna" means: Do you think?

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Key lessons from the hadith:

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The vast mercy of Allah Almighty toward His servants,

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that He wills good for them,

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and desires to rescue them from the Fire;

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thus He opened for them the door of repentance, hope, and turning back to Him in devotion.

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Drawing lessons from real-life incidents,

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and using them for guidance and instruction by striking parables,

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so that comprehensive understanding may be achieved in the most perfect manner.

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A person should anchor their reliance in all states and times to Allah alone,

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and the wise person should direct all their needs to Him.

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

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"When Allah created the creation,

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He inscribed in a Book,

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which is with Him above the Throne:

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'Verily, My mercy overcomes My wrath.'"

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In another narration:

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"'...has overcome My wrath.'"

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And in yet another narration:

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"'...has preceded My wrath.'"

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Agreed upon.

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Key lessons from the hadith:

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Proof of the transcendence and highness ('Uluww) of Allah Almighty above His creation,

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and that He is above His Throne, distinct and separate from His creation.

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Affirmation of the attributes of Mercy and Wrath for Allah,

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which must not be allegorically reinterpreted as merely the intent to reward and punish,

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as that opposes the methodology of the righteous salaf (early generations), may Allah be pleased with them.

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The mercy of Allah encompasses all of His servants,

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and His mercy has preceded His wrath.

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

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"Allah made mercy into one hundred parts.

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He retained ninety-nine parts with Himself,

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and sent down one single part to the earth.

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It is from that single part that all creatures show mercy to one another,

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so much so that an animal lifts its hoof away from its offspring,

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fearing that it might harm it."

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In another narration:

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"Verily, Allah Almighty has one hundred mercies.

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He sent down one mercy from them

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among the jinn, mankind,

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beasts, and crawling creatures.

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By virtue of it they show affection and show mercy to one another,

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and by it a wild beast shows compassion to its young.

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And Allah has deferred ninety-nine mercies,

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with which He will show mercy to His servants on the Day of Resurrection."

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Agreed upon.

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Muslim also narrated it from Salman al-Farsi (may Allah be pleased with him),

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who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Verily, Allah Almighty has one hundred mercies.

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From them is one mercy by which the creation shows mutual mercy among themselves,

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and ninety-nine are reserved for the Day of Resurrection."

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In another narration:

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"Verily, on the day Allah Almighty created the heavens and the earth, He created

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one hundred mercies,

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each mercy spanning what is between the heavens and the earth.

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From them, He placed one mercy on the earth,

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by which a mother shows compassion to her child,

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and wild beasts and birds show compassion to one another.

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Then, when the Day of Resurrection comes, He will complete them with this mercy."

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"Hafiraha" refers to its foot;

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a horse's hoof is like a cow's cloven hoof.

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"Al-Baha'im" is the plural of "bahimah" (beast),

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referring to four-legged animals;

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they were called such due to their lack of speech and unintelligibility.

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"Al-Hawamm" refers to crawling creatures and vermin.

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"Tibaq" means covering or spanning,

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meaning that it fills the entire expanse between heaven and earth due to its vastness and grandeur.

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Key lessons from the hadith:

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The mercy that Allah has placed in the hearts of His servants

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is part of His creation,

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and the good He has sent down to them is from His grace.

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All of this is merely a fraction of what Allah Almighty has stored up for His believing servants on the Day of Resurrection.

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In this hadith is the greatest hope and glad tidings for the believers:

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for if they receive, through a single mercy created for them in this world,

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all this mutual compassion and immense goodness,

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then how magnificent will it be with one hundred mercies on the Day of Resurrection!

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On the authority of Abu Hurayrah (may Allah be pleased with him),

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from the Prophet, peace and blessings of Allah be upon him,

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narrating from his Lord, the Blessed and Exalted,

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that He said: "A servant committed a sin,

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and said: 'O Allah, forgive me my sin.'

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Whereupon Allah, Blessed and Exalted, said:

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'My servant committed a sin

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and knew that he has a Lord Who forgives sin and takes to account for sin.'

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Then he committed a sin again,

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and said: 'O Lord, forgive me my sin.'

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Whereupon Allah, Blessed and Exalted, said:

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'My servant committed a sin

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and knew that he has a Lord Who forgives sin and takes to account for sin.'

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Then he committed a sin again,

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and said: 'O Lord, forgive me my sin.'

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Whereupon Allah, Blessed and Exalted, said:

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'My servant committed a sin

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and knew that he has a Lord Who forgives sin and takes to account for sin.

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I have forgiven My servant,

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so let him do as he wills.'"

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Agreed upon.

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His saying, the Exalted:

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"So let him do as he wills,"

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means: as long as he continues to do so—

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committing a sin and then repenting—

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I will forgive him,

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for sincere repentance eradicates whatever came before it.

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"Takes to account for sin"

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means: He punishes for it if He wills.

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Key lessons from the hadith:

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The greatness of Allah Almighty's favor and mercy upon His servants,

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as long as they believe that their Lord holds their ultimate affairs in His hand:

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if He wills He forgives, and if He wills He punishes.

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Sincere repentance expiates sin.

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The believer in Allah Almighty purifies his heart through repentance,

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hopes for his Lord's pardon,

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hastens toward righteousness and good deeds,

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and if a sin occurs from him,

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he swiftly remedies it through repentance

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and does not persist in disobedience.

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This hadith

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is proof that even if a sin is repeated a hundred times or more,

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and the person repents each time, his repentance is accepted

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and his sins fall away;

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and even if he repents for all of them with a single repentance after committing them all,

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his repentance remains valid.

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

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"By Him in Whose Hand is my soul,

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if you were not to sin, Allah would replace you

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and bring a people who would sin,

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and then seek Allah Almighty's forgiveness,

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and He would forgive them."

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Narrated by Muslim.

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On the authority of Abu Ayyub Khalid ibn Zayd (may Allah be pleased with him), who said:

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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:

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"Were it not that you commit sins,

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Allah would create a creation who commit sins,

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and then seek forgiveness, and He would forgive them."

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Narrated by Muslim.

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Key lessons from the hadith:

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A demonstration of Allah Almighty's grace upon His servants through pardon and forgiveness.

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Every child of Adam is prone to error,

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so the servant must hasten to seek forgiveness and repent.

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Among the wisdoms behind religious accountability (taklif)

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is the manifestation of the Divine Names of Allah,

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which encompass His forbearance, His pardon,

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His forgiveness, His concealment of faults, His overlooking the misdeeds of His creation,

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and His emancipation of whomever He wills among His servants.

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The hadith contains no incitement toward committing sins;

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rather, it offers glad tidings of forgiveness,

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and dispels overwhelming fear and despair

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

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For they used to flee to the mountains

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and withdraw from life and its pleasures out of intense fear,

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so this brought reassurance and hope in Allah's pardon and forgiveness.

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

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

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and among our group were Abu Bakr and 'Umar (may Allah be pleased with them).

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Then the Messenger of Allah (peace be upon him) stood up

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from our midst and was absent for a long time,

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so we feared that he might have been harmed or intercepted in our absence.

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We panicked and stood up, and I was the first to panic;

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so I went out searching for the Messenger of Allah (peace be upon him),

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until I came upon an enclosed garden belonging to the Ansar.

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—and he mentioned the hadith in full up to where he said:

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Then the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Go, and whomever you meet beyond this garden who testifies that there is no deity worthy of worship except Allah,

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

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Narrated by Muslim.

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"Min bayni azhurina" means from our midst.

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"Yuqta'a" means to be seized, harmed, or ambushed.

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"Fazi'na" means we became alarmed and went out searching for him.

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"Abtaghi" means I sought.

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"Ha'itan" means an enclosed garden or orchard.

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"Mustayqinan" means having certainty and firm belief.

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Key lessons from the hadith:

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

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and their deep concern for his safety from every harm.

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True faith grants entry into Paradise,

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either initially through Allah's forgiveness,

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or after enduring purification in the Fire.

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The legitimacy of conveying good news and glad tidings.

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On the authority of 'Abdullah ibn 'Amr ibn al-'As (may Allah be pleased with them both),

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that the Prophet, peace and blessings of Allah be upon him, recited the words of Allah, the Mighty and Sublime,

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concerning Abraham (peace be upon him),

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“My Lord! Lo! they have led many of mankind astray. But whoso followeth me, he verily is of me. And whoso disobeyeth me - Still Thou art Forgiving, Merciful.” (14:36)

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“My Lord! Lo! they have led many of mankind astray. But whoso followeth me, he verily is of me. And whoso disobeyeth me - Still Thou art Forgiving, Merciful.” (14:36)

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and the words of Jesus (peace be upon him),

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“If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are Thy slaves). Lo! Thou, only Thou, art the Mighty, the Wise.” (5:118)

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“If Thou punish them, lo! they are Thy slaves, and if Thou forgive them (lo! they are Thy slaves). Lo! Thou, only Thou, art the Mighty, the Wise.” (5:118)

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he raised his hands and said:

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"O Allah, my Ummah, my Ummah!"

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and he wept.

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Thereupon, Allah, the Mighty and Majestic, said:

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"O Gabriel,

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go to Muhammad—

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though your Lord knows best—

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and ask him what makes him weep."

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So Gabriel came to him,

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and the Messenger of Allah (peace and blessings of Allah be upon him) told him what he had said,

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though He already knows best.

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Then Allah, the Exalted, said:

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"O Gabriel,

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go to Muhammad

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and say:

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'We shall surely please you regarding your Ummah, and We will not cause you grief.'"

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Transmitted by Muslim.

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Key takeaways from the hadith:

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This hadith is among the most hope-inspiring hadiths for the Ummah of Muhammad (peace be upon him).

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It demonstrates the profound compassion of the Prophet (peace be upon him) for his Ummah,

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his deep concern for their well-being,

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and his devotion to their affairs.

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It highlights the exalted status of the Messenger of Allah (peace be upon him) with Allah,

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and that He will elevate him until he is well pleased.

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It is part of the Sunnah in supplication

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to raise one's hands.

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It affirms the transcendence and loftiness of Allah the Exalted above His creation,

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and that He is above the heavens,

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where hearts and hands turn toward Him.

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On the authority of Mu'adh Ibn Jabal (may Allah be pleased with him), who said:

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I was riding behind the Prophet (peace and blessings of Allah be upon him) on a donkey,

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and he said:

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"O Mu'adh,

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do you know what Allah's right over His servants is,

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and what the servants' right over Allah is?"

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I replied:

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"Allah and His Messenger know best."

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He said:

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"Indeed, Allah's right over His servants is that they worship Him alone and associate nothing with Him,

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and the right of the servants over Allah

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is that He will not punish anyone who associates nothing with Him."

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I said:

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"O Messenger of Allah,

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should I not give glad tidings to the people?"

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He replied:

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"Do not tell them, lest they rely entirely on it and slacken in their deeds."

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Agreed upon.

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On the authority of Al-Bara' Ibn 'Azib (may Allah be pleased with them both),

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that the Prophet (peace and blessings of Allah be upon him) said:

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"When a Muslim is questioned in the grave,

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he testifies that there is no deity worthy of worship except Allah

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and that Muhammad is the Messenger of Allah.

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That is what is meant by the words of Allah the Exalted: ﴿Allah keeps firm those who believe, with the firm word...﴾"

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“Allah confirmeth those who believe by a firm saying in the life of the world and in the Hereafter, and Allah sendeth wrong-doers astray. And Allah doeth what He will.” (14:27)

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Agreed upon.

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"Keeps firm" means He strengthens them

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"with the firm word,"

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meaning with decisive proof and clear evidence.

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Key takeaways from the hadith:

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The questioning in the grave is a reality.

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It shows Allah's care for His believing servants in this world and the Hereafter.

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The best commentary on the Book of Allah

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is the speech of His Messenger (peace be upon him).

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From Riyad al-Salihin.