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

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Chapter on Contentment, Chastity, Moderation in Living and Spending, and the Censure of Begging Without Necessity.

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On the authority of Ibn 'Umar, may Allah be pleased with them both, the Prophet, peace and blessings of Allah be upon him, said:

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"A person continues to beg from people until he meets Allah Almighty with not a single piece of flesh on his face."

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Agreed upon. *Al-muz'ah* means a piece or shred.

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Begging (*al-mas'alah*) means asking others for handouts.

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"Meets Allah" means when he is resurrected on the Day of Judgment.

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Among the benefits of the hadith is the deterrence from begging and being persistent in it,

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due to the humiliation it brings in this worldly life and the torment in the Hereafter.

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A servant harms himself in proportion to how much he begs.

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On the authority of Ibn 'Umar, may Allah be pleased with them both, the Messenger of Allah, peace and blessings of Allah be upon him,

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said while standing upon the pulpit, mentioning charity and abstaining from begging:

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"The upper hand is better than the lower hand.

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The upper hand is the one that gives, and the lower hand is the one that begs."

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Agreed upon.

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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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"Whoever begs from people to amass wealth is only asking for live coals,

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so let him ask for little or ask for much."

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Narrated by Muslim.

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"To amass wealth" (*takathuran*)

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means to increase one's wealth through what one accumulates from others.

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Among the benefits of the hadith:

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The prohibition of begging without genuine need,

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and that whatever is acquired through this means will be a curse and calamity upon the recipient.

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Whoever takes something unlawfully deserves punishment.

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The servant has free will over his actions.

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On the authority of Samurah Ibn Jundab, 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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"Begging is a scratch with which a man disfigures his face,

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unless a man asks a ruler,

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or asks concerning a matter that is unavoidable."

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Narrated by al-Tirmidhi.

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*Al-kadd*

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means scratching, lacerating, or the like.

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"A ruler" (*sultan*)

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refers to the leader or person in authority,

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asking him for what Allah has rightfully designated for oneself,

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such as zakat.

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"A matter that is unavoidable"

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means an indispensable necessity without which one cannot survive.

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Among the benefits of the hadith:

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The permissibility of claiming one's rightful dues from the ruler,

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as well as asking people out of dire necessity,

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alongside the prohibition of begging in circumstances other than these.

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The ruler ought to look after the welfare of his subjects

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and ensure that their rightful dues are delivered to them.

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On the authority of Ibn Mas'ud, 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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"Whoever is afflicted by poverty

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and discloses it to people,

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his poverty will not be relieved;

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but whoever discloses it to Allah,

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Allah will soon grant him provision, either immediately or in the future."

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Narrated by Abu Dawud and al-Tirmidhi.

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*Yushik* means to hasten.

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*Faqah* means poverty or dire need.

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"Discloses it to people"

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means seeking relief from them through their assistance

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and placing his reliance upon them.

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"Will not be relieved" means his need will not be fulfilled.

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"Allah will soon enrich him"

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means He will swiftly and readily grant him self-sufficiency.

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"Discloses it to Allah"

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means entrusting it entirely to Allah,

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complaining of his condition to his Creator,

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and submitting his affairs to Him.

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Among the benefits of the hadith:

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Encouragement to bear a hardship-stricken life with patience,

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and to refrain from complaining to people.

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Encouraging the person afflicted by hardship

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to entrust its removal entirely to his Creator, Glorified and Exalted is He.

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Discouraging the servant from relying on other than Allah to fulfill his requests

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or to relieve his distress.

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Whoever relies on other than Allah goes astray,

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whoever seeks honor through other than Allah is humiliated,

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and whoever entrusts his affairs to Allah

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will neither falter nor go astray.

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On the authority of Thawban, 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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"Whoever guarantees for me that he will not ask people for anything,

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I will guarantee Paradise for him."

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I said, "I will."

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And thereafter, he would never ask anyone for anything.

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Narrated by Abu Dawud.

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"Guarantees" means pledges and ensures.

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Among the benefits of the hadith:

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The exhortation to refrain from asking people for handouts,

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and to rely upon oneself in fulfilling one's needs.

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The great virtue of Thawban, may Allah be pleased with him.

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The Companions' eagerness to fulfill their pledges.

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It is indeed authentically reported concerning Thawban, may Allah be pleased with him,

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that his whip would fall while he was mounted on his riding beast,

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and he would not say to anyone, "Hand it to me,"

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but would instead dismount to pick it up himself.

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On the authority of Abu Bishr,

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Qabisah ibn al-Mukhariq, may Allah be pleased with him, who said:

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I incurred a financial guarantee to settle a dispute,

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so I came to the Messenger of Allah, peace and blessings of Allah be upon him,

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to ask him for financial assistance regarding it.

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He said:

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"Stay with us until the charity arrives,

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so that we may order some of it to be given to you."

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Then he said:

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"O Qabisah,

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begging is not lawful except for one of three people:

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a man who incurs a financial guarantee to make peace between parties,

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for whom begging is lawful until he covers it, after which he must refrain;

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a man who is struck by a calamity that devastates his wealth,

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for whom begging is lawful until he attains enough to sustain a basic living,"

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or he said:

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"a sufficient means of subsistence;

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and a man who is stricken by poverty,

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such that three sensible men of understanding from his people attest:

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'So-and-so has indeed been stricken by poverty,'

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for whom begging is lawful until he attains enough to sustain a basic living,"

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or he said:

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"a sufficient means of subsistence.

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Any other form of begging, O Qabisah, is illicit gain (*suht*),

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which the one who takes it consumes as unlawful wealth."

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Narrated by Muslim.

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*Hamalah* (financial guarantee)

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refers to when fighting or the like occurs between two groups,

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and an individual reconciles between them by personally assuming a financial liability.

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*Al-ja'ihah* (calamity)

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is a blight or disaster that strikes a person's wealth.

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*Al-qiwam* (sustenance)

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is the minimal wealth or provisions that sustain a person's living.

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*Al-sidad* (sufficiency)

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is that which covers the basic needs of the destitute and suffices him.

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*Al-faqah*

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means poverty.

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*Al-hija*

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means intellect and discernment.

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"The charity"

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refers to zakat,

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because he is a debtor who incurred debt for a good cause (*gharim*), and thus is eligible to receive from it.

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"Until he covers it" (*hatta yusibaha*)

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means until he pays off the debt he incurred for that reconciliation.

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"Devastates" (*ijtahat*)

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means completely wipes out and uproots.

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*Al-suht*

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means purely unlawful wealth,

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regarding which there is no ambiguity or valid justification.

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Among the benefits of the hadith:

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Whoever incurs a financial guarantee and is unable to pay it

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is permitted to seek assistance from the ruler to help him settle it.

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The permissibility of staying with the ruler until one's legitimate need is fulfilled.

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Begging is not permissible except for one who has incurred a financial guarantee to reconcile between people,

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or a man struck by a disaster that has wiped out his wealth,

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or a man struck by severe, attested poverty.

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Begging is permissible for those mentioned only until their basic need is met;

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once that is achieved,

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it becomes obligatory to refrain from asking,

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because anything beyond that is unlawful.

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The ruler ought to tend to his subjects with advice and guidance,

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encouraging them to cooperate in righteousness and piety,

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and fulfilling the needs of the destitute.

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

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

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"The truly poor person is not the one who goes around begging from people,

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turned away by a morsel or two,

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or a date or two.

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Rather, the truly poor is the one who does not find sufficient wealth to enrich him,

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whose poverty is not noticed so that charity might be given to him,

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and who does not stand up to beg from people."

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Agreed upon.

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Among the benefits of the hadith:

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Exhortation to seek out the poor who noble-mindedly refrain from begging,

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who present an outward appearance of self-sufficiency and shield themselves with patience,

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and that they are the most deserving of receiving charity.

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Chapter on the Permissibility of Accepting a Gift Without Having Asked for It or Coveted It.

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On the authority of Salim ibn 'Abdullah ibn 'Umar,

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from his father, 'Abdullah ibn 'Umar,

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from 'Umar, may Allah be pleased with them, who said:

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

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used to give me a grant of wealth,

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and I would say,

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"Give it to someone who is poorer and in greater need of it than me."

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Thereupon he said:

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"Take it!

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If any of this wealth comes to you

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without you coveting it or begging for it,

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take it and make it your property.

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If you wish, consume it,

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and if you wish, give it in charity.

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But as for whatever does not come to you in this manner,

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do not let your soul chase after it."

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Salim said:

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"Thus, 'Abdullah would never ask anyone for anything,

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nor would he ever turn down anything given to him."

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Agreed upon.

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*Mushrif* (coveting)

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means yearning for it and anticipating it.

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*Afqar* (poorer)

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means in greater need.

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*Fatamawwalh* (make it your property)

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means take it as personal wealth.

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"do not let your heart covet it."

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That is, do not become attached to it.

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Among the lessons derived from the hadith are:

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The permissibility of accepting wealth and owning it

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if it comes without asking for it

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or harboring longing for it;

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the virtue of possessing wealth

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if one uses it to benefit the creation

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and in avenues of goodness;

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the encouragement of altruism

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and prioritizing those in greatest need;

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the asceticism of the Companions (may Allah be pleased with them)

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regarding worldly pleasures

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and their desire to make do with little of it;

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that the ruler may give to certain subjects

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when he sees a legitimate justification for doing so

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that serves a Shar'i interest,

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even if someone else is in greater need of it;

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that rejecting the gift of a just ruler

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is bad etiquette;

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that the disapproval of the salaf (early generations)

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toward gifts from the authorities

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applies specifically to unjust rulers;

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that he whose wealth is known to be lawful

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should not have his gift rejected;

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that he whose wealth is known to be unlawful

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makes accepting his gift prohibited;

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and that regarding whoever is of doubtful wealth,

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precaution lies in rejecting it,

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which is of scrupulous piety (wara').

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Also, the strict adherence of 'Abdullah ibn 'Umar

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(may Allah be pleased with them both) to the Messenger of Allah

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(peace and blessings of Allah be upon him),

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which was a trait particularly well-known of him.

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Chapter on the Encouragement to Eat from the Work of One's Own Hands,

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to Refrain from Begging,

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and to Avoid Exposing Oneself to Being Given Charity.

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Allah Almighty said:

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"And when the prayer has been concluded,

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disperse within the land

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and seek from the bounty of Allah."

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On the authority of Abu 'Abdullah,

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az-Zubayr ibn al-'Awwam (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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"For one of you to take his ropes,

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go to the mountain,

245
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and bring a bundle of firewood

246
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— bring a bundle of firewood

247
00:13:31,490 --> 00:13:33,490
upon his back to sell it,

248
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whereby Allah spares his face from humiliation —

249
00:13:36,490 --> 00:13:39,490
is better for him than asking people,

250
00:13:39,490 --> 00:13:41,490
whether they give him or refuse him."

251
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Related by al-Bukhari.

252
00:13:45,480 --> 00:13:48,539
"Ahbula" is the plural of "habl" (rope).

253
00:13:48,539 --> 00:13:51,539
"Whereby Allah spares his face,"

254
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meaning: He enriches him by its proceeds so that he does not need to beg from people.

255
00:13:56,789 --> 00:14:00,789
And on the authority of Abu Hurayrah (may Allah be pleased with him), who said:

256
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The Messenger of Allah (peace be upon him) said:

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00:14:04,820 --> 00:14:08,820
"For one of you to gather a bundle of firewood on his back

258
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is better for him than to ask anyone,

259
00:14:11,820 --> 00:14:14,950
who may either give him or refuse him."

260
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Agreed upon.

261
00:14:18,299 --> 00:14:20,649
Among the lessons derived from the hadith are:

262
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The encouragement to refrain from begging and to rise above it;

263
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the urging to work in order to earn a livelihood;

264
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that begging is not permissible when one is capable of working

265
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and earning a livelihood through the labor of one's own hands and the sweat of one's brow;

266
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that one ought to exert effort in seeking lawful sustenance,

267
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for the sky does not rain gold or silver;

268
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that taking the means and undertaking work

269
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does not contradict reliance on Allah (tawakkul);

270
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a depiction of the humiliation of begging that befalls the beggar,

271
00:14:55,980 --> 00:14:59,980
namely the humiliation of rejection if he is given nothing;

272
00:15:00,429 --> 00:15:03,429
and that one should not look down upon work or feel ashamed of it,

273
00:15:03,429 --> 00:15:08,429
even if it is simple, modest, and of no value in the eyes of people.

274
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And on the authority of 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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"Dawud (peace be upon him) used not to eat except from the work of his own hands."

277
00:15:21,840 --> 00:15:25,000
Related by al-Bukhari.

278
00:15:25,000 --> 00:15:28,440
Among the lessons derived from the hadith are:

279
00:15:28,440 --> 00:15:30,659
Urging the Muslim to work

280
00:15:30,659 --> 00:15:33,659
and to ensure his sustenance comes from his own manual earnings

281
00:15:33,659 --> 00:15:35,659
and the fruit of his effort;

282
00:15:35,659 --> 00:15:37,919
the virtue of manual labor;

283
00:15:37,919 --> 00:15:40,919
and that what a person undertakes himself

284
00:15:40,919 --> 00:15:43,919
is superior to what he has others do on his behalf.

285
00:15:43,919 --> 00:15:47,299
Dawud was specifically mentioned

286
00:15:47,299 --> 00:15:51,299
because his restricting himself to eating from the labor of his own hands

287
00:15:51,299 --> 00:15:53,299
was not out of necessity,

288
00:15:53,299 --> 00:15:58,299
since he was a ruler in the earth, as Allah Almighty said,

289
00:15:58,299 --> 00:16:01,299
but rather he sought to eat through the most virtuous means;

290
00:16:01,299 --> 00:16:07,299
this is why the Prophet (peace be upon him) cited him by way of exemplary evidence.

291
00:16:07,299 --> 00:16:10,750
Earning a living does not undermine reliance on Allah;

292
00:16:10,750 --> 00:16:15,039
pursuing a profession does not distract from calling to Allah (da'wah),

293
00:16:15,039 --> 00:16:17,039
nor does it divert one from seeking knowledge.

294
00:16:17,039 --> 00:16:22,259
And on the authority of Abu Hurayrah (may Allah be pleased with him),

295
00:16:22,259 --> 00:16:26,259
that the Messenger of Allah (peace be upon him) said:

296
00:16:26,259 --> 00:16:30,259
"Zakariyya (peace be upon him) was a carpenter."

297
00:16:30,259 --> 00:16:32,259
Related by Muslim.

298
00:16:32,259 --> 00:16:34,960
Among the lessons derived from the hadith are:

299
00:16:34,960 --> 00:16:38,250
The virtue of work and manual crafts,

300
00:16:38,250 --> 00:16:42,250
following the exemplary path of the Prophets (peace be upon them).

301
00:16:42,250 --> 00:16:47,299
And on the authority of al-Miqdam ibn Ma'dikarib (may Allah be pleased with him),

302
00:16:47,299 --> 00:16:51,299
from the Prophet (peace be upon him), who said:

303
00:16:51,299 --> 00:16:54,340
"No one has ever eaten better food

304
00:16:54,340 --> 00:16:57,340
than that which he eats from the work of his own hands.

305
00:16:57,340 --> 00:17:02,340
Indeed, the Prophet of Allah Dawud (peace be upon him)

306
00:17:02,340 --> 00:17:05,339
used to eat from the work of his own hands."

307
00:17:05,339 --> 00:17:07,500
Related by al-Bukhari.

308
00:17:07,500 --> 00:17:11,710
Among the lessons derived from the hadith are:

309
00:17:11,710 --> 00:17:13,710
The purest food and most wholesome living

310
00:17:13,710 --> 00:17:16,710
is that which is the result of one's own striving;

311
00:17:16,710 --> 00:17:18,710
this was the way of the Prophets,

312
00:17:18,710 --> 00:17:21,710
and Allah, Glorified is He, has explained

313
00:17:21,710 --> 00:17:23,710
that among the hallmarks of their methodology

314
00:17:23,710 --> 00:17:27,710
was that they never asked people for a reward.

315
00:17:27,710 --> 00:17:32,380
Riyad as-Salihin.