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*Riyāḍ al-Ṣāliḥīn* (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: Honoring the Household of the Messenger of Allah, peace and blessings of Allah be upon him, and clarifying their virtue.

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“And stay in your houses. Bedizen not yourselves with the bedizenment of the Time of Ignorance. Be regular in prayer, and pay the poor-due, and obey Allah and His messenger. Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing.” (33:33)

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And the Exalted said: "And whoever honors the sacred symbols of Allah—it is surely from the piety of the hearts."

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On the authority of Yazīd ibn Ḥayyān, who said: I set out along with Ḥuṣayn ibn Sabrah and 'Umar ibn Muslim

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to Zayd ibn Arqam (may Allah be pleased with them). When we sat with him, Ḥuṣayn said to him:

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"You have indeed encountered immense good, O Zayd! You saw the Messenger of Allah, peace and blessings of Allah be upon him,

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heard his hadith, fought alongside him in battle, and prayed behind him. You have indeed encountered immense good, O Zayd!

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Relate to us, O Zayd, what you heard from the Messenger of Allah, peace and blessings of Allah be upon him."

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He replied: "O son of my brother, by Allah, my age has advanced, my time has grown distant,

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and I have forgotten some of what I used to retain from the Messenger of Allah, peace and blessings of Allah be upon him.

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So whatever I relate to you, accept it, and whatever I do not, do not burden me with it."

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He then said: "One day, the Messenger of Allah, peace and blessings of Allah be upon him, stood up to deliver a sermon among us

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at a water spring called Khumm, between Mecca and Medina.

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He praised Allah, extolled Him, exhorted the people, and reminded them.

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Then he said: 'To proceed: Hearken, O people, for I am only a human being.

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The messenger of my Lord is soon to come to me, and I shall answer.

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And I am leaving among you two weighty trusts: the first of them is the Book of Allah;

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in it is guidance and light, so take hold of the Book of Allah and adhere firmly to it.'

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Thus, he urged adherence to the Book of Allah and encouraged devotion to it.

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Then he said: 'And the people of my household! I remind you of Allah regarding the people of my household!

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I remind you of Allah regarding the people of my household!'"

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Ḥuṣayn said to him: "And who are the people of his household, O Zayd?

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Are his wives not of the people of his household?"

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He replied: "His wives are of the people of his household,

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but the people of his household are those who were forbidden from receiving zakat and charity after him."

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He asked: "And who are they?"

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He answered: "They are the family of 'Alī, the family of 'Aqīl, the family of Ja'far, and the family of 'Abbās."

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He asked: "All of these were forbidden from receiving charity?"

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He said: "Yes."

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Narrated by Muslim.

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In another narration:

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"Hearken! I am leaving among you two weighty trusts:

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one of them is the Book of Allah, and it is the rope of Allah;

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whoever follows it will be upon guidance,

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and whoever abandons it will be upon misguidance."

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"A'ī" means: I remember and retain.

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"Mā' Khumm" is a location between Mecca and Medina,

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in which there is a well-known pool (ghadīr).

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"The messenger of my Lord is soon to come":

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meaning the Angel of Death is near to arriving,

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summoning me to the meeting with Allah.

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Among the benefits of this hadith:

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The commendability of praising a scholar with qualities befitting him,

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and praying for him before seeking knowledge from him.

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For this reason, flattery is only permissible when seeking knowledge.

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The Companions of the Messenger of Allah, peace and blessings of Allah be upon him,

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are people of virtue and righteousness.

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It is permissible for a scholar to excuse himself to his listeners

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before relating hadiths to them, concerning any inadvertent error or slip

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that might occur on his part.

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Old age is a cause for forgetfulness and weakening of memory.

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A scholar ought

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only to narrate what he knows with certainty,

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and it is not permissible to speak without knowledge.

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A seeker of knowledge should not embarrass his teacher,

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nor burden him with what he cannot bear to answer,

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if he sees that his teacher is content with what he has already related.

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It is commendable for a scholar to seize opportune moments

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to teach his companions and remind them.

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A scholar ought to instruct his followers

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with that which will rectify their affairs after he is gone.

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

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is a mortal whom death overtakes just as it overtakes all human beings.

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The Exalted said:

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“Lo! thou wilt die, and lo! they will die;” (39:30)

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The obligation of holding fast to the Book of Allah,

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for it is Allah's firm rope

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and the straight path;

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whoever follows it is guided,

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and whoever abandons it remains in misguidance.

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The injunction to care for the family of the Prophet, peace and blessings of Allah be upon him,

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and the requirement to attend to their affairs.

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The wives of the Prophet, peace and blessings of Allah be upon him,

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are among the members of his household.

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Charity is forbidden for the Prophet's household,

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and only the one-fifth share of the spoils of war was made lawful for them.

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On the authority of Ibn 'Umar (may Allah be pleased with them both),

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from Abū Bakr al-Ṣiddīq (may Allah be pleased with him),

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as a mawqūf narration,

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that he said:

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"Show reverence to Muḥammad, peace and blessings of Allah be upon him,

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regarding the people of his household."

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Narrated by al-Bukhārī.

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The meaning of "Show reverence to":

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Respect him, honor him, and venerate him.

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And Allah knows best.

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Among the benefits of this hadith:

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Venerating the household of the Prophet, peace and blessings of Allah be upon him,

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honoring them, and showing loyalty to them.

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The recognition by the Companions (may Allah be pleased with them)

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of the rights of the Prophet's household,

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particularly the two elders, Abū Bakr and 'Umar (may Allah be pleased with them both).

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Chapter: Reverence for Scholars, Elders, and People of Virtue,

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giving them precedence over others,

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elevating their seating places,

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and manifesting their elevated rank.

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Allah the Exalted said:

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“Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.” (39:9)

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"Only people of understanding will take heed."

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On the authority of Abū Mas'ūd

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'Uqbah ibn 'Amr al-Badrī al-Anṣārī (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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"The people are to be led in prayer by the one among them who is most proficient in the Book of Allah.

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If they are equal in recitation,

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then by the one most knowledgeable in the Sunnah.

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If they are equal in knowledge of the Sunnah,

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then by the earliest of them to have emigrated.

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If they are equal in emigration,

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then by the eldest of them in age.

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A man must not lead another man in prayer in his place of authority,

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nor sit in his house upon his honored seat except with his permission."

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Narrated by Muslim.

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And in another narration:

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"the earliest of them in acceptance of Islam"

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instead of "eldest in age,"

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or "earliest in entering Islam."

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And in another narration:

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"The people are to be led in prayer by the one among them who is most proficient in the Book of Allah

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and the earliest of them in recitation.

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If they are equal in recitation,

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then the earliest of them to have emigrated shall lead them.

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If they are equal in emigration,

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then the eldest of them in age shall lead them."

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What is meant by "his place of authority" is the realm of his jurisdiction

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or the place specifically designated for him.

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"His honored seat" refers to that which is exclusively his, such as a special rug, bed, or the like.

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Among the benefits of this hadith:

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Giving precedence to the more knowledgeable in leading the prayer:

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the one most knowledgeable in the Book of Allah and most proficient in reciting it,

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then the one most knowledgeable in the Sunnah,

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then the earliest in emigration or acceptance of Islam,

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then the eldest in age.

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The greatest of all disciplines of knowledge is knowledge of the Book of Allah, Majestic and Exalted,

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in recitation, teaching, and memorization;

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and stemming from it is knowledge of the Prophetic Sunnah

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in narration, comprehension, and implementation.

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Precedence in Islam carries distinct weight.

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The ruler, the owner of a house or workplace,

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and the appointed imam of a mosque have greater right to lead prayer than anyone else,

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even if someone else is more knowledgeable, unless they grant permission.

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The host of a gathering has greater right to his own seat than anyone else.

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A woman has no right to lead men in prayer,

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because the word "qawm" (people) in this context refers specifically to men to the exclusion of women,

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as Allah the Exalted said:

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“O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.” (49:11)

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“O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.” (49:11)

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And on the authority of 'Uqbah ibn 'Amr al-Badrī al-Anṣārī (may Allah be pleased with him), who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, used to touch our shoulders in prayer

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and say:

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"Straighten your rows and do not fall into discord, lest your hearts become discordant.

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Let those of you who possess maturity and understanding stand closest to me,

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and then those who follow them."

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Narrated by Muslim.

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His statement, peace and blessings of Allah be upon him:

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"Let those of you who possess maturity and understanding stand closest to me":

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meaning let those of sound intellect stand nearest to me.

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"Those of maturity" refers to adults,

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and it is also said to mean people of forbearance and virtue.

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Among the benefits of this hadith:

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The obligation to straighten the rows, fill the gaps,

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and align shoulders and feet in prayer.

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The imam should take care to inspect the congregants' rows before commencing the prayer.

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Discord and contention are causes for corruption of the hearts.

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Outward alignment exerts an influence on the inward state.

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The most virtuous are placed closest to the imam,

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and virtue here refers to people of knowledge and forbearance.

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People of knowledge and forbearance should stand immediately behind the imam,

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so as to prompt him if he errs or forgets,

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or take his place if an emergency or sudden event requires it.

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On the authority of 'Abdullāh ibn Mas'ūd (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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"Let those of you who possess maturity and understanding stand closest to me,

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and then those who follow them"—saying it three times—

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"and beware of the clamor of the marketplaces!"

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Narrated by Muslim.

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"The clamor of the marketplaces":

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meaning their confusion, arguing, quarreling,

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and the raising of voices therein.

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Among the benefits of this hadith:

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The prohibition against worshippers causing disturbances in mosques,

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such as disputing, arguing, and raising voices,

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because that dispels humility and focus.

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Mosques have their sanctity;

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for this reason, buying and selling are not permitted,

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nor is announcing lost property inside the mosque.

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The obligation of keeping the prayer rows distinct,

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such that the men's rows are distinct from the women's rows,

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and it is not permissible for them to be intermingled

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in the manner of people intermingling in marketplaces.

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On the authority of Abū Yaḥyā—

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and it is also said: Abū Muḥammad—

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Sahl ibn Abī Ḥathmah al-Anṣārī (may Allah be pleased with him), who said:

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'Abdullāh ibn Sahl

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and Muḥayyiṣah ibn Mas'ūd set out for Khaybar,

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which was at that time under a peace treaty.

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They separated from each other,

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and then Muḥayyiṣah came upon 'Abdullāh ibn Sahl

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while he was wallowing in his blood, slain.

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So he buried him,

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and then returned to Medina.

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Thereupon, 'Abd al-Raḥmān ibn Sahl

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along with Muḥayyiṣah and Ḥuwayyiṣah, the sons of Mas'ūd, went

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to the Prophet (peace and blessings of Allah be upon him).

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'Abd al-Rahman began to speak,

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but he said, "Let the eldest speak! Let the eldest speak!"

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for he was the youngest among them.

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So he remained silent,

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and the elders spoke.

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Then he asked,

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"Will you take fifty oaths and claim the right against the killer of your companion?"

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And he recounted the rest of the hadith.

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It is agreed upon.

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And his saying, peace be upon him:

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"Let the eldest speak! Let the eldest speak!"

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means that the oldest among them should speak first.

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"And it was under a peace treaty that day"

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means after its conquest,

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and the Prophet's (peace be upon him) agreement leaving its people on it under a peace treaty.

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"Wallowing"

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means floundering and rolling in his own blood.

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"The youngest of the people"

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means the youngest in age among them.

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Among the lessons derived from this hadith:

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The permissibility of making a truce with the enemy out of necessity,

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such that reconciliation is more advantageous for Islam.

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But if Islam is dominant over disbelief,

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and no clear benefit appears in making peace,

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then it is not permissible.

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Individual Muslims do not have the right to act on their own initiative regarding the enemy

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if their action impacts the broader community of Muslims, without the permission of the ruler.

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Giving precedence to the eldest in speaking.

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Taking oaths in the claim of Qasamah is for the heirs of the slain.

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Qasamah refers to fifty oaths,

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divided among the heirs of the slain

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when they claim blood money,

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or upon the accused if they deny the charge.

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Riyad al-Salihin.