WEBVTT

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Riyad al-Salihin

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From the words of the Master of the Messengers

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Peace and blessings of Allah be upon him

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Chapter: Encouragement to increase in good deeds toward the end of one's life

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Allah the Almighty says:

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“And they cry for help there, (saying): Our Lord! Release us; we will do right, not (the wrong) that we used to do. Did not We grant you a life long enough for him who reflected to reflect therein? And the warner came unto you. Now taste (the flavour of your deeds), for evil-doers have no helper.” (35:37)

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Ibn 'Abbas and the scholars of verification said:

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Its meaning is: "Did We not grant you a life long enough for sixty years?"

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This is supported by the hadith we shall mention, if Allah the Almighty wills.

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It is also said that it means eighteen years.

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And it is said forty years.

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This was stated by al-Hasan, al-Kalbi, and Masruq.

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It was also narrated from Ibn 'Abbas.

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It is reported that the people of Medina, when one of them reached forty years of age,

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would devote themselves to worship.

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It is also said that it refers to the age of puberty.

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Regarding His saying: "And the warner has come to you,"

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Ibn 'Abbas and the majority of scholars said:

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It is the Prophet, peace be upon him.

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It is also said to be gray hair.

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This was stated by 'Ikrimah, Ibn 'Uyaynah, and others.

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And Allah knows best.

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From Abu Hurayrah, may Allah be pleased with him,

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from the Prophet, peace be upon him, who said:

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"Allah has left no excuse for a man whose life He has extended until he reaches sixty years."

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Narrated by al-Bukhari.

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The scholars said: This means He has left him no excuse, as He granted him respite for this duration.

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It is said that a man is "excused" (a'dhara) when he has reached the ultimate limit of excuse.

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From the benefits of the hadith:

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The vastness of Allah's mercy toward His servants,

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as He extends their lives so they may be able to perform sincere repentance.

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That Allah the Almighty does not punish His servants until after establishing the proof against them.

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Reaching sixty is a likely sign that the end of one's life is near.

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Because the lifespans of this Ummah are generally between sixty and seventy.

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And few exceed that.

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Whoever reaches sixty has no excuse for failing to repent from sins.

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From Ibn 'Abbas, may Allah be pleased with them both, who said:

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'Umar, may Allah be pleased with him, used to include me with the elders of Badr.

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It seemed as though some of them felt slighted by this,

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and said: "Why do you bring this boy in with us when we have sons like him?"

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'Umar replied: "He is of the status you know."

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One day, he called me and brought me in with them.

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I felt he only called me that day to show them.

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He asked: "What do you say about the saying of Allah the Almighty:

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“When Allah's succour and the triumph cometh” (110:1)

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Some said: "We are commanded to praise Allah and seek His forgiveness

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when He grants us victory and opens [lands] for us."

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Others remained silent and said nothing.

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He asked me: "Do you say the same, O Ibn 'Abbas?"

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I said: "No."

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He asked: "Then what do you say?"

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I said: "It is the term of the Messenger of Allah, peace be upon him,

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which Allah made known to him.

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[He said:] 'When the victory of Allah and the conquest comes,'

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that is the sign of your approaching end.

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“Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.” (110:3)

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Indeed, He is ever Accepting of repentance."

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'Umar, may Allah be pleased with him, said:

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"I know nothing of it other than what you have said."

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Narrated by al-Bukhari.

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"Ashyakh" is the plural of "shaykh."

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The intent is the senior Companions who fought at Badr.

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They are among the most virtuous and noble of the Companions.

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"Wajada" means he became angry or felt slighted.

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"Yudkhilu" means he involves you with us in important matters and consultations.

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"Of the status you know":

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From the house of Prophethood, the source of knowledge, and the mine of nobility.

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"Sign of your end":

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Meaning the nearing of the end of your life.

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From the benefits of the hadith:

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The call to seek forgiveness when the end of life draws near,

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because it should be the final act of one's affairs.

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The virtue of knowledge and its people,

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as a person advances ahead of his peers through his keen understanding and vast knowledge.

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The virtue of 'Abdullah Ibn 'Abbas,

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and his understanding of the Book of Allah the Almighty,

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to the point that he was titled the "Interpreter of the Qur'an."

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The permissibility of a person speaking of the blessings Allah has bestowed upon him.

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The permissibility of understanding the implications of verses

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beyond their literal wording,

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through the context and the occasion of revelation,

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and other signs and indications.

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Only those firmly grounded in knowledge are capable of this.

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The permissibility of bringing the young into the company of the elders

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if there is a benefit in doing so.

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Good tidings for the Prophet, peace be upon him,

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regarding the conquest of Mecca.

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It is incumbent upon the ruler and the leader

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to consult the people of knowledge and virtue

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in important matters.

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A person's value lies in his knowledge and his deeds,

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not in his lineage or his advanced age.

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From 'A'ishah, may Allah be pleased with her, who said:

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The Messenger of Allah, peace be upon him, never prayed

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a prayer after there was revealed to him:

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“When Allah's succour and the triumph cometh” (110:1)

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but that he would say in it:

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"Glory be to You, our Lord, and with Your praise;

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O Allah, forgive me."

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Agreed upon.

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In a narration in the two Sahihs from her:

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The Messenger of Allah, peace be upon him,

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used to say frequently in his bowing and prostration:

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"Glory be to You, O Allah, our Lord, and with Your praise;

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O Allah, forgive me."

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He was interpreting the Qur'an.

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The meaning of "interpreting the Qur'an"

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is that he was acting upon what he was commanded to do in the Qur'an,

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in the saying of Allah the Almighty:

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"So glorify the praise of your Lord,"

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"and ask His forgiveness."

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In a narration by Muslim:

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The Messenger of Allah, peace be upon him,

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used to say frequently before he died:

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"Glory be to You, O Allah, and with Your praise;

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I seek Your forgiveness and repent to You."

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'A'ishah said:

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I said: "O Messenger of Allah,

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what are these words that I see you have begun to say?"

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He said:

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"A sign has been set for me in my Ummah;

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when I see it, I say them."

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“When Allah's succour and the triumph cometh” (110:1)

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to the end of the surah.

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In another narration of his:

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The Messenger of Allah, peace be upon him,

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used to say frequently:

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"Glory be to Allah and with His praise;

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I seek forgiveness from Allah and repent to Him."

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She said:

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I said: "O Messenger of Allah,

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I see you frequently saying:

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'Glory be to Allah and with His praise;

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I seek forgiveness from Allah and repent to Him.'"

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He said:

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"My Lord informed me that I would see a sign in my Ummah;

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when I see it, I should frequently say:

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'Glory be to Allah and with His praise;

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I seek forgiveness from Allah and repent to Him.'

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And I have indeed seen it."

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“When Allah's succour and the triumph cometh” (110:1)

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The conquest of Mecca.

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“And thou seest mankind entering the religion of Allah in troops,” (110:2)

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“Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.” (110:3)

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Indeed, He is ever Accepting of repentance.

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From the benefits of the hadith:

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The increase in the Prophet's seeking of forgiveness and his supplication,

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and his turning toward Allah the Almighty.

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A servant should increase in thanking Allah the Almighty

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upon the attainment of blessings.

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The occurrence of what Allah gave glad tidings of to His Messenger, peace be upon him,

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because His promise is true.

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From Anas, may Allah be pleased with him, who said:

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Indeed, Allah the Almighty

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sent down the revelation continuously to the Messenger of Allah, peace be upon him,

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before his death,

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until the revelation was at its most frequent when he passed away.

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Agreed upon.

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"Sent down the revelation continuously":

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Meaning it was sent down frequently near his death.

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"Until the revelation was at its most frequent when he passed away":

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Meaning the Prophet, peace be upon him, passed away

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at a time when the revelation was descending upon him frequently.

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From the benefits of the hadith:

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Allah raises the status of the servant

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through his frequent recitation of the Book of his Lord.

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The continuity of revelation at the end of the Prophetic mission,

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unlike its beginning,

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when the revelation was interrupted for a period.

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The polytheists said to the Messenger of Allah, peace be upon him:

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"Your Lord has abandoned you."

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The completion of the revelation before his death, peace be upon him.

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The frequency of the revelation descending at the end of his life, peace be upon him,

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is a sign of the approaching end and nearness to Allah the Almighty.

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From Jabir, may Allah be pleased with him, who said:

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

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"Every servant will be resurrected according to the state in which he died."

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Narrated by Muslim.

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"Every servant" means every accountable person,

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whether free or enslaved,

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man or woman.

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"According to the state in which he died":

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Meaning the state upon which he died and which was his final end.

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From the benefits of the hadith:

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Encouraging the human being to perform good deeds,

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so that they may be his companion on the Day of Resurrection,

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because he will be resurrected according to the state in which he died.

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One should adhere to the Sunnah of the Prophet, peace be upon him,

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in his acts of worship, character, and all his affairs.

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Increasing in acts of obedience at all times,

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due to the possibility of death being near.

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Especially in old age and during illness,

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because deeds are judged by their endings.

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What matters is the conclusion of one's deeds.

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Whoever performs good deeds at the end of his life,

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it is a sign of good tidings.

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And whoever performs evil deeds at the end of his life,

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it is the opposite.

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Riyad al-Salihin