Riyadh al-Salihin from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
Chapter: The Obligation of Submission to the Command of Allah the Exalted.
And what one should say when called to that, or commanded to do good or forbidden from evil.
Allah the Exalted said:
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
“But nay, by thy Lord, they will not believe (in truth) until they make thee judge of what is in dispute between them and find within themselves no dislike of that which thou decidest, and submit with full submission.” (4:65)
And He the Exalted said:
“The saying of (all true) believers when they appeal unto Allah and His messenger to judge between them is only that they say: We hear and we obey. And such are the successful.” (24:51)
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
When there was revealed to the Messenger of Allah, peace and blessings of Allah be upon him:
"To Allah belongs whatever is in the heavens and whatever is in the earth."
“Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things.” (2:284)
This weighed heavily upon the Companions of the Messenger of Allah, peace and blessings of Allah be upon him.
So they came to the Messenger of Allah, peace and blessings of Allah be upon him.
Then they knelt down on their knees.
And they said:
"O Messenger of Allah!
We have been tasked with deeds we can bear:
Prayer, jihad, fasting, and charity.
But this verse has been revealed to you, and we cannot bear it."
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Do you wish to say as the People of the Two Books said before you:
'We hear and we disobey'?
Rather, say: 'We hear and we obey.'"
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
They said: "We hear and we obey."
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
When the people recited it and their tongues became accustomed to it,
Allah the Exalted revealed in its wake:
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
"And they said: 'We hear and we obey.'"
“The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.” (2:285)
When they did that, Allah the Exalted abrogated it.
So Allah the Almighty and Majestic revealed:
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
He said: "Yes."
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
He said: "Yes."
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
He said: "Yes."
"And pardon us, and forgive us, and have mercy upon us."
“Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.” (2:286)
He said: "Yes."
Narrated by Muslim.
"Recited it" means they read it.
"Accustomed" means they submitted and humbled themselves.
"Abrogated it" means He removed the ambiguity that had occurred in their souls regarding the first verse.
And He clarified what was intended by it.
From the benefits of the hadith:
The depth of the understanding of the Companions, may Allah be pleased with them, and their high standing.
The firmness of their knowledge in the fiqh of the speech of Allah the Exalted and His Messenger, peace and blessings of Allah be upon him.
The swiftness of the response of the Companions of the Messenger of Allah, peace and blessings of Allah be upon him, to Allah and His Messenger.
And the implementation of the speech of Allah and His Messenger.
Submission and obedience to Allah.
A cause for ease, assistance, and relief.
The Companions, may Allah be pleased with them, believed
That they would be held accountable for what they had no power to repel,
Such as passing thoughts.
Therefore, they viewed it as something unbearable.
But when they recited the verse and their hearts found tranquility in it,
And their tongues became accustomed to it,
And their limbs submitted to it,
Allah clarified to them that passing thoughts and the whispers of the soul
Are not what they are held accountable for.
And that what is intended are the firm resolutions.
The firm resolutions are those that settle in the soul and persist within it.
They are of two types:
First: That which is from the actions of the heart,
Such as doubt in Lordship, Oneness, or Prophethood.
For this, the servant is held accountable and punished.
And by it, he becomes a disbeliever or a hypocrite.
Likewise, loving what Allah hates,
And hating what Allah loves,
And arrogance, vanity, and envy,
And having evil assumptions about the Muslims without a valid basis for that.
The second type:
That which is not from the actions of the heart,
But rather from the actions of the limbs,
Such as theft, drinking alcohol, and adultery.
If the servant persists in that and resolves to do it,
Then this is joined to the first type.
It is a love for what angers Allah,
And the settling of that in the soul,
Which prepares the limbs to commit these abominations
When they are able to do so and are alone with them.
This is supported by the saying of the Messenger of Allah, peace and blessings of Allah be upon him:
"Sin is that which wavers in your soul,
And you dislike that people should find out about it."
And Allah knows best.
Clarification of what is required of him:
The position of the Muslim regarding the commands of Allah the Exalted.
The position of the Muslim regarding the commands of Allah the Exalted:
Response and obedience,
Knowing that Allah does not burden a soul beyond its capacity.
The obligation of opposing the People of the Book,
And the warning against following their Sunnah,
And imitating them in words and deeds.
The occurrence of abrogation in the Noble Qur'an,
And its place is in the legal rulings.
Chapter: The Prohibition of Innovations and Newly Invented Matters.
Allah the Exalted said:
“Such then is Allah, your rightful Lord. After the Truth what is there saving error? How then are ye turned away!” (10:32)
And He the Exalted said:
“There is not an animal in the earth, nor a flying creature flying on two wings, but they are peoples like unto you. We have neglected nothing in the Book (of Our decrees). Then unto their Lord they will be gathered.” (6:38)
And He the Exalted said:
“O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.” (4:59)
“O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if ye have a dispute concerning any matter, refer it to Allah and the messenger if ye are (in truth) believers in Allah and the Last Day. That is better and more seemly in the end.” (4:59)
Meaning the Book and the Sunnah.
And He the Exalted said:
“And (He commandeth you, saying): This is My straight path, so follow it. Follow not other ways, lest ye be parted from His way. This hath He ordained for you, that ye may ward off (evil).” (6:153)
"And do not follow [other] ways, for you will be separated from His way."
And He the Exalted said:
“Say, (O Muhammad, to mankind): If ye love Allah, follow me; Allah will love you and forgive you your sins. Allah is Forgiving, Merciful.” (3:31)
The verses in this chapter are many and well-known.
On the authority of 'A'ishah, may Allah be pleased with her, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Whoever introduces into this matter of ours that which is not part of it, it is rejected."
Agreed upon.
And in a narration by Muslim:
"Whoever performs an act which is not in accordance with our matter, it is rejected."
"In our matter" means in our religion.
"Rejected"
Means cast back; it is not looked upon nor acted upon.
From the benefits of the hadith:
Newly invented matters are rejected,
And Allah will not assign any weight to their inventor on the Day of Resurrection.
The hadith clarifies that newly invented matters are innovations (bid'ah),
And every innovation is a misguidance.
It is a fundamental principle in refuting the division of innovations into bad and good.
All prohibited contracts are void,
And likewise their fruits,
Because whatever is built upon falsehood is likewise.
The definition of innovation:
Every matter that people adopt with the intention of drawing closer to Allah the Exalted,
And for which there is no text from the Book or the Sunnah,
Is a rejected innovation.
On the authority of Jabir, may Allah be pleased with him, who said:
When the Messenger of Allah, peace and blessings of Allah be upon him, delivered a sermon,
His eyes would redden, his voice would rise,
And his anger would intensify,
Until it was as if he were a warner of an army,
Saying: "They are coming upon you in the morning or in the evening!"
And he would say: "I and the Hour have been sent like these two,"
And he would join his index and middle fingers.
And he would say: "To proceed:
The best speech is the Book of Allah,
And the best guidance is the guidance of Muhammad, peace and blessings of Allah be upon him.
The worst of matters are the newly invented ones,
And every innovation is a misguidance."
Then he would say:
"I am closer to every believer than his own self.
Whoever leaves behind wealth, it is for his family.
And whoever leaves behind debt or dependents, it is to me and upon me."
Narrated by Muslim.
"Warner" means one who informs of frightening news.
"Coming upon you in the morning or in the evening"
Means that the enemy is raiding you in the morning or the evening.
"I am closer" means I have more right.
"I am the guardian"
Meaning the guarantor and caretaker of those who have no caretaker.
"Dependents"
Means children and family.
From the benefits of the hadith:
A description of the state of the preacher as he exhorts his people,
Because he witnesses what the general public does not witness.
The preacher exhorts people in a way that fits the situation.
And according to the extent of the negligence and shortcoming, the warning is given.
It is necessary to address people according to their intellects,
And in matters they understand and realize the danger or benefit of.
The permissibility of stirring emotion in a sermon to clarify the matter being discussed,
And to bring it closer to the listeners.
It is the Sunnah for the preacher to say "To proceed."
The intense concern of the Prophet, peace and blessings of Allah be upon him, and his mercy for his Ummah.
The best thing one can occupy himself with is the Book of Allah the Exalted and the Sunnah of His Messenger, peace and blessings of Allah be upon him.
The obligation of forbidding innovations and warning against them,
And that they are all evil and misguidance.
The obligation of providing for orphans and the needy from the treasury of the Muslims,
For the leaders are responsible for their care.
The legitimacy of inheritance.
A statement on the nearness of the Hour,
And that it follows the Prophet, peace and blessings of Allah be upon him.
In this is a wake-up call for the sleepers,
And a reminder for the heedless,
Those who do not wake up until they are on the edge of the grave.
Chapter: Concerning Whoever Establishes a Good or Bad Sunnah.
Allah the Exalted said:
“And who say: Our Lord! Vouchsafe us comfort of our wives and of our offspring, and make us patterns for (all) those who ward off (evil).” (25:74)
"And make us an example for the righteous."
And He the Exalted said:
"And We made them leaders guiding by Our command."
On the authority of Abu 'Amr Jarir Ibn 'Abdullah, may Allah be pleased with him, who said:
We were in the early part of the day with the Messenger of Allah, peace and blessings of Allah be upon him.
Then a group of people came to him, barefoot, wearing striped garments or cloaks,
With swords strapped on.
Most of them were from Mudar,
Nay, all of them were from Mudar.
The face of the Messenger of Allah, peace and blessings of Allah be upon him, changed color
When he saw the poverty they were in.
He went in, then came out,
And ordered Bilal, who gave the adhan and the iqamah.
Then he prayed,
Then he delivered a sermon and said:
“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you.” (4:1)
To the end of the verse.
“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women. Be careful of your duty toward Allah in Whom ye claim (your rights) of one another, and toward the wombs (that bare you). Lo! Allah hath been a watcher over you.” (4:1)
And the other verse which is at the end of Surah al-Hashr:
"O you who have believed, fear Allah."
“O ye who believe! Observe your duty to Allah. And let every soul look to that which it sendeth on before for the morrow. And observe your duty to Allah. Lo! Allah is Informed of what ye do.” (59:18)
"Let a man give charity from his dinar,
From his dirham,
From his garment,
From a sa' of wheat,
From a sa' of dates,"
Until he said:
"Even if it be with half a date."
Then a man from the Ansar came with a pouch,
His hand could barely carry it,
Nay, it had failed to carry it.
Then the people followed suit,
Until I saw two piles of food and clothing,
Until I saw the face of the Messenger of Allah (peace be upon him) beaming,
As if it were gilded.
The Messenger of Allah (peace be upon him) said:
"Whoever introduces a good practice in Islam,
Shall have its reward and the reward of those who act upon it after him,
Without their rewards being diminished in the slightest.
And whoever introduces a bad practice in Islam,
Shall bear its burden and the burden of those who act upon it after him,
Without their burdens being diminished in the slightest."
Narrated by Muslim.
Regarding his phrase "mujtabi al-nimar":
"Al-nimar" is the plural of "namirah,"
Which is a striped woolen garment.
The meaning of "mujtabiha" is:
Those wearing them, having cut a hole in the middle to put their heads through.
"Al-jawb" means cutting.
From this is the saying of Allah the Exalted:
“And with (the tribe of) Thamud, who clove the rocks in the valley;” (89:9)
Meaning: they carved and cut it.
His phrase "tam'ara" means:
It changed.
And his phrase:
"I saw two piles,"
Meaning two heaps.
And his phrase "as if it were gilded,"
The intended meaning is:
Radiance and brightness.
"Sadr al-nahar"
Means the beginning of the day.
"Ura"
Is the plural of "ari,"
Which refers to one who is stripped of his clothes.
The intended meaning is one who wears worn-out garments.
"Mutaqallidi al-suyuf"
Means those who have placed swords around their necks,
Like a necklace.
"Al-burr" is wheat.
"Al-surrah"
Is that in which something is placed and tied up.
"Yatahallal"
Means it becomes radiant and bright.
"Sunnah"
Means a path followed and established for others to emulate.
"Wizruha"
Means the heavy burden and the sin.
Among the benefits of the hadith:
It is incumbent upon the wealthy
To look after those in need,
And to hasten to remove harm from them.
This is part of the solidarity of the Muslims,
And their cooperation in righteousness and piety.
The compassion of the Messenger (peace be upon him),
His pain for the state of the poor and needy,
And his eagerness to remove the harm that befalls them.
Likewise, the leaders after him should be.
The joy of the Prophet (peace be upon him) at the relief of the poor,
And his striving to bring benefit to them and assist them.
In this is the relief of the Ummah's distress and the removal of its grief.
The excellent guidance of the Prophet (peace be upon him),
And his wisdom in strengthening the bonds of brotherhood and love among Muslims,
And drawing attention to the necessity of cooperation.
Encouragement to give charity and spend,
Even if it is something small,
For much is built from little.
Therefore, one should not belittle any deed, even if it seems small in his eyes.
The swift response of the Muslims to the guidance of the Prophet (peace be upon him),
And their racing to perform good deeds.
The encouragement for a Muslim to be a good role model in goodness, righteousness, and kindness,
And the warning against being a bad role model in falsehood and evil.
Whoever strives for good shall have a reward like that of the one who performs it,
And whoever strives for evil shall bear a burden like that of the one who commits it.
On the authority of Ibn Mas'ud (may Allah be pleased with him),
That the Prophet (peace be upon him) said:
"No soul is killed unjustly,
But that the first son of Adam bears a share of its blood,
Because he was the first to establish killing."
Agreed upon.
"Zulman" means without right.
The first son of Adam is the one referred to by the saying of Allah the Exalted:
"And recite to them the story of the two sons of Adam in truth,"
To the end of the verses.
"Kifl" means a share and a portion.
Meaning he opened the door to killing for the first time.
Among the benefits of the hadith:
That the one who causes an act, encourages it, or points to it,
Is equal to the one who directly performs it in terms of the reward or punishment that follows.
And perhaps his responsibility is doubled.
Killing is of types:
Some of which is unjust,
And some of which is by right and justice,
Such as a life for a life,
Provided the victim's family does not pardon,
And the stoning of the married adulterer and the apostate.
Riyad al-Salihin.