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Riyad al-Salihin (The Gardens of the Righteous)

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From the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter: The Prohibition of a Woman Observing Mourning for a Deceased Person for More Than Three Days

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Except for her husband, for whom it is four months and ten days.

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On the authority of Zaynab bint Abi Salamah, may Allah be pleased with her, she said:

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I entered upon Umm Habibah, may Allah be pleased with her,

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the wife of the Prophet, peace be upon him,

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when her father, Abu Sufyan ibn Harb, may Allah be pleased with him, passed away.

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She called for perfume containing saffron, or some other type of fragrance.

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A slave girl applied it to her.

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Then she applied some to her own cheeks.

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Then she said, "By Allah, I have no need for perfume,

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except that I heard the Messenger of Allah, peace be upon him,

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saying from the pulpit:

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'It is not permissible for a woman who believes in Allah and the Last Day

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to observe mourning for a deceased person for more than three nights,

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except for a husband, for four months and ten days.'"

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Zaynab said:

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Then I entered upon Zaynab bint Jahsh, may Allah be pleased with her,

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when her brother passed away.

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She called for perfume and applied some of it.

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Then she said:

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"By Allah, I have no need for perfume,

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except that I heard the Messenger of Allah, peace be upon him,

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saying from the pulpit:

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'It is not permissible for a woman who believes in Allah and the Last Day

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to observe mourning for a deceased person for more than three [days],

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except for a husband, for four months and ten days.'"

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Agreed upon.

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*Khuluq*:

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A type of perfume used for scenting.

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*Tu'hiddu* (to observe mourning):

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Meaning, she wears mourning clothes,

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abandons adornment, and refrains from things that incite sexual desire.

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From the benefits of the hadith:

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The prohibition of a woman observing mourning for anyone other than her husband for more than three days.

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The obligation for a woman to observe mourning for her husband for the duration of her waiting period (*'iddah*),

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which is four months and ten days, including the nights.

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This is because if the woman were pregnant,

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the fetus would be fully formed in her womb during that period,

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and thereby lineages are preserved.

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The exaltation of the marital bond in Islam.

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Therefore, the husband retains a right over his wife even after his death.

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Mourning consists of abandoning adornment, the use of kohl, and the application of perfume.

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It ends when one does these things.

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That is why Umm Habibah and Zaynab bint Jahsh, may Allah be pleased with them, applied perfume.

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The responsiveness of the Companions, may Allah be pleased with them, to the Sunnah of the Messenger of Allah, peace be upon him,

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and their eagerness to implement it, even if it contradicts personal desire or custom.

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Chapter: The Prohibition of a City Dweller Selling for a Bedouin,

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Meeting travelers (to buy their goods before they reach the market),

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selling over the sale of one's brother,

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and proposing marriage over the proposal of one's brother,

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unless he gives permission or declines.

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

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The Messenger of Allah, peace be upon him, forbade a city dweller from selling for a Bedouin,

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even if he were his brother through his father and mother.

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Agreed upon.

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*Hadir* (city dweller): One who resides in villages and cities.

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*Bad* (Bedouin): One who lives in the desert.

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From the benefits of the hadith:

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The prohibition of a city dweller selling for a Bedouin.

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This is when a stranger comes to the city with goods he wishes to sell at the current market price,

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and a local city dweller approaches him

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and says, "Leave it with me so I can sell it for you gradually at a higher price than this."

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If a city dweller sells for a Bedouin,

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the transaction is invalid, and he must annul it.

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Islam guarantees the rights of the ignorant during buying and selling,

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thereby dismantling the rule adopted by proponents of man-made law:

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"The law does not protect the gullible."

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The prohibition of cheating and deception.

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Kinship does not permit anything that Allah has forbidden.

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That is why the Messenger of Allah, peace be upon him, said:

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"Even if he were his brother through his father and mother."

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On the authority of Ibn 'Umar, may Allah be pleased with them both, he said:

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

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"Do not intercept goods until they are brought down to the markets."

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Agreed upon.

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*Sila'* (goods): Plural of *sil'ah*, meaning merchandise brought for sale.

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"Until they are brought down to the markets":

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Meaning, until they reach the market,

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and the owner knows the current market price.

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From the benefits of the hadith:

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The prohibition of selling merchandise brought from outside until it reaches the market,

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and the owner knows its value,

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so that he may sell it with full awareness, without uncertainty (*gharar*) or harm.

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The prohibition of intercepting travelers arriving with goods

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before they settle in the markets.

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The prohibition of *gharar* (uncertainty) and harm in all their forms and types.

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On the authority of Ibn 'Abbas, may Allah be pleased with them both, he said:

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

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"Do not intercept travelers,

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and do not let a city dweller sell for a Bedouin."

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Tawus asked him:

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"What is meant by 'do not let a city dweller sell for a Bedouin'?"

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He replied: "He should not act as a broker for him."

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Agreed upon.

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*Talaqqi al-rukban* (intercepting travelers):

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It is for a city dweller to meet a Bedouin before he reaches the city,

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and falsely inform him that his goods are in low demand,

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in order to buy his goods from him at a loss,

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and for less than their fair market value.

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*Simsar*: Meaning a broker or agent.

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He is the intermediary between the seller and the buyer.

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On the authority of Abu Hurayrah, may Allah be pleased with him, he said:

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The Messenger of Allah, peace be upon him, forbade

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a city dweller from selling for a Bedouin,

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and *najash* (bidding up prices without intent to buy),

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and that a man should sell over the sale of his brother,

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and that he should propose marriage over the proposal of his brother,

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and that a woman should ask for the divorce of her sister (in faith)

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in order to empty her vessel (i.e., take her place).

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In another narration, he said:

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The Messenger of Allah, peace be upon him, forbade

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intercepting [merchandise],

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and that a city dweller should buy for a Bedouin,

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and that a woman should stipulate the divorce of her sister,

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and that a man should bid over the bid of his brother.

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He also forbade *najash* and *tasriyah* (deceptive withholding of milk).

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Agreed upon.

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*Najash*:

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Increasing the price

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as a form of deception and trickery against others.

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"To empty her vessel":

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Taken from the metaphor of a pot,

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when you tip it over to empty what is inside it.

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The intended meaning is:

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Her marriage to him instead of her sister in Islam.

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"A man bids over the bid of his brother":

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This is when the owner of the goods and the interested buyer

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have agreed on the sale,

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but have not yet finalized the contract,

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and another person says to the seller:

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"I will buy it [for more]."

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*Tasriyah*:

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Meaning gathering milk in the udder of a camel

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or a sheep when intending to sell it,

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so that its udder appears large, as a form of cheating and deception.

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The buyer then thinks that the abundance of its milk

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is its constant, natural habit.

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From the benefits of the hadith:

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The prohibition of *najash* in sales.

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This is increasing the price of an item

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when one has no desire to purchase it,

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but rather to deceive someone else.

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The prohibition of a man selling over the sale of his brother.

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This is when he says to the buyer,

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after the sales contract,

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while still in the session or under a condition of option,

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"Annul the contract,

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and I will sell you the same thing for less than its price,

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or something better for the same price."

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The same applies to buying,

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by saying to the seller:

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"Annul the contract,

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so I can take it from you for more."

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The prohibition of everything that causes division

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and discord between a woman and her husband,

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and fills hearts with resentment and hatred.

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Among these is

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a woman requesting the divorce of her sister in Islam

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so that she may marry her husband.

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This is especially evident in cases of polygyny.

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Bidding over the bid of a Muslim

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after the price has been settled is forbidden.

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However, if the item is offered for bidding

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with the intention of selling to the highest bidder,

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and the price has not yet been settled,

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then it is not considered as such.

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The prohibition of all types of cheating and deception,

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even if their outward forms

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appear to conform to the Shari'ah,

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for the consideration is in the substance.

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The prohibition of everything that causes harm

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and distress to the Muslims,

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or leads them into *gharar* (uncertainty).

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

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that the Messenger of Allah, peace be upon him,

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said:

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"None of you should sell over the sale of another,

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and none of you should propose marriage over the proposal of his brother,

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unless he gives him permission."

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Agreed upon.

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This is the wording of Muslim.

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"Propose marriage over the proposal of his brother":

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Meaning asking for the woman from her guardian

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when your brother has already preceded you in doing so.

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The intended meaning is the brotherhood of faith.

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Mentioning the "brother" in the hadith is based on the common case,

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because it is more conducive to compliance.

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On the authority of 'Uqbah ibn 'Amir, may Allah be pleased with him,

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that the Messenger of Allah, peace be upon him,

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said:

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"The believer is the brother of the believer.

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It is not permissible for a believer

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to buy over the purchase of his brother,

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nor to propose marriage over the proposal of his brother,

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until he abandons it."

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Narrated by Muslim.

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He leaves.

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Meaning, he abandons.

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Among the benefits of the hadith:

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The prohibition of outbidding another in a sale.

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The prohibition of proposing to a woman who is already engaged.

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The form of this is to request the annulment of the first proposal,

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so that he may propose to her himself.

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Proposing to an engaged woman is permissible in two cases:

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If the first suitor grants permission for it,

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or if the first suitor abandons his proposal to her.

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Islam has gathered the believers under its shade,

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and established brotherhood among them according to the methodology of Allah.

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Therefore, one should strive with the utmost effort

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to strengthen the bonds of faith-based brotherhood,

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for it is a divine blessing

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that increases the firmness of Islam

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in the hearts of its followers and callers.

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Chapter: The prohibition against wasting wealth

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on avenues other than those

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which the Sharia has permitted.

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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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"Indeed, Allah the Exalted is pleased with three things for you,

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and He dislikes three things for you.

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He is pleased that you worship Him,

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“And serve Allah. Ascribe no thing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and unto the neighbour who is of kin (unto you) and the neighbour who is not of kin, and the fellow-traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful,” (4:36)

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and that you hold fast to the rope of Allah altogether,

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and do not become divided.

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And He dislikes for you idle gossip,

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excessive questioning,

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and the wasting of wealth."

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Narrated by Muslim.

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On the authority of Warrad, the scribe of al-Mughirah ibn Shu'bah, who said:

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Al-Mughirah dictated to me in a letter to Mu'awiyah, may Allah be pleased with him,

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that the Prophet, peace be upon him,

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used to say at the end of every obligatory prayer:

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"There is no god but Allah alone, with no partner;

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“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)

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and He is capable of all things.

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O Allah, there is no preventer of what You have given,

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and no giver of what You have withheld,

240
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and the wealth of the wealthy will not avail them against You."

241
00:13:27,179 --> 00:13:32,269
And he wrote to him that he used to forbid idle gossip,

242
00:13:32,269 --> 00:13:34,269
the wasting of wealth,

243
00:13:34,269 --> 00:13:36,269
and excessive questioning.

244
00:13:36,269 --> 00:13:39,269
And he used to forbid the mistreatment of mothers,

245
00:13:39,269 --> 00:13:41,269
the burying of infant daughters alive,

246
00:13:41,269 --> 00:13:43,269
and withholding what is due while demanding what is not.

247
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Agreed upon.

248
00:13:45,269 --> 00:13:50,879
Riyad al-Salihin.