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*Riyadh al-Salihin* from the words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on the Virtue of Asceticism in This World, Encouragement to Take Little from It, and the Virtue of Poverty.

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On the authority of 'A'ishah, may Allah be pleased with her, who said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, passed away,

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and there was nothing in my house that a living creature could eat

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except a small portion of barley on a shelf of mine.

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I ate from it for quite a long time,

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but when I measured it, it was consumed."

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Agreed upon.

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"A small portion of barley" means an amount of barley;

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this is how al-Tirmidhi explained it.

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"A living creature" literally means anything possessing a liver, meaning any animal or human.

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"A small portion of barley" means some barley,

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and the word *shaṭr* is used for half or something close to it,

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though that is not the intended meaning here.

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A shelf (*raff*) is a plank of wood raised above the ground,

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upon which things meant to be preserved are placed,

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or a niche-like alcove in a wall;

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the latter is closer to the intended meaning.

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"It was consumed" means it was finished and exhausted.

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Among the lessons derived from the hadith:

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The Prophet's turning away from worldly possessions,

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even though the Arabian Peninsula had submitted to him

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and its wealth and produce had reached him.

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Yet despite that, there was nothing to be found in the home of his most beloved wife

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except this meagre amount of barley.

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The maintenance of the Prophet's wives was exempted

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from his estate, which is not inherited.

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Thus, what was in the house of 'A'ishah, may Allah be pleased with her,

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was the remainder of her designated maintenance.

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For had she not been entitled to maintenance after his death, peace be upon him,

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that barley would have been taken from her.

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The hadith indicates the commendability of moderation in living expenses

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and in what satisfies hunger,

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for that constitutes half of one's livelihood.

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It also highlights one of his miracles, peace be upon him,

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regarding the multiplication of small amounts of food;

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what 'A'ishah, may Allah be pleased with her, experienced falls under this category.

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It was part of the blessing of the Prophet, peace be upon him,

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which requires full surrender and trusting submission to Allah.

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'A'ishah, may Allah be pleased with her, used to eat from that barley

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without noticing any decrease in it,

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but when she measured it, that barley ran out.

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This is because measuring when spending detracts from the blessing of trusting submission,

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as it is looked upon with an eye of covetousness,

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leading to negligence in thanking the Bestower for it.

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Whoever is granted provision by Allah, honored with a favor,

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or shown divine gentleness in any matter,

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must maintain continuous gratitude

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and not introduce any change into that state.

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Measuring is required in commercial transactions

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because it pertains to the rights of both transacting parties,

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whereas measuring while spending on oneself and family

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can incite stinginess;

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hence it was disliked.

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On the authority of 'Amr Ibn al-Harith, the brother of Juwayriyah bint al-Harith,

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the Mother of the Believers, may Allah be pleased with them both, who said:

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"The Messenger of Allah, peace be upon him, did not leave behind

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at his death a single dinar or dirham,

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nor a male or female slave,

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nor anything else except his white mule that he used to ride,

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his weapon, and a piece of land that he designated as charity for wayfarers."

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Narrated by al-Bukhari.

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"And a piece of land" refers to half the land of Fadak,

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a third of Wadi al-Qura,

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a share from the fifth of Khaybar,

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and an estate from the land of Banu al-Nadir.

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Among the lessons derived from the hadith:

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It indicates that any slaves mentioned in connection with the Prophet, peace be upon him,

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had either died or were freed by the Messenger of Allah, peace be upon him.

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Prophets do not leave behind dirhams or dinars as inheritance;

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whatever they leave behind is charity.

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On the authority of Khabbab Ibn al-Aratt, may Allah be pleased with him, who said:

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"We emigrated with the Messenger of Allah, peace be upon him,

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seeking the Face of Allah the Exalted,

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so our reward was assured with Allah.

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Some of us died without having enjoyed anything of their worldly reward;

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among them was Mus'ab Ibn 'Umayr, may Allah be pleased with him,

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who was killed on the day of Uhud, leaving behind only a striped woolen cloak.

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When we covered his head with it, his feet were exposed,

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and when we covered his feet with it, his head was exposed.

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So the Messenger of Allah, peace be upon him, ordered us to cover his head with it

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and to put some lemongrass over his feet.

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Yet others among us had their fruit ripen, and they are now plucking it."

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Agreed upon. The *namirah* is a striped cloak made of wool.

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His statement "had ripened" means became ripe and mature.

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His statement "plucking it" means gathering and harvesting it;

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this is a metaphor for the worldly wealth and influence Allah the Exalted opened up for them.

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"We seek" means we petition and desire.

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"Was assured" means it was confirmed and decreed.

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"Without having enjoyed" means without acquiring any worldly wealth.

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Lemongrass (*al-idhkhir*) is a sweet-smelling plant.

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Among the lessons derived from the hadith:

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A demonstration of the truthfulness of the righteous salaf (early generations) in describing their conditions.

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Patience while enduring poverty and rough living

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is among the stations of the righteous.

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It contains an indication that a shroud ought to be ample and spacious,

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covering the entire body.

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If the shroud falls short of that

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and an ample covering is unavailable,

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his head and as much of his upper body as possible are covered with it,

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and whatever remains exposed is covered with lemongrass

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or other types of grass.

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A martyr's clothes are not removed;

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rather, he is buried in them, as they serve as his shroud.

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That is why Mus'ab Ibn 'Umayr, may Allah be pleased with him, was shrouded in his cloak

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and covered with lemongrass,

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because it was too short to cover his entire body.

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The shroud or its cost is taken from the deceased's own estate,

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even if he left nothing else behind.

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The emigration of the foremost, first believers

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was not for the sake of any worldly gain they might obtain,

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nor for any immediate blessing they sought to hasten;

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rather, it was purely for the sake of Allah,

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that He might reward them for it in the Hereafter.

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Remembering the lives of the righteous

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leads a servant to take little from this world,

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disengage from its snares,

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unburden oneself of its heavy loads,

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and set forth to join their ranks.

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On the authority of Sahl Ibn Sa'd al-Sa'idi, may Allah be pleased with him, who said:

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

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"If this world were worth the wing of a mosquito to Allah,

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He would not have given a disbeliever a single drink of water from it."

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Narrated by al-Tirmidhi.

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Among the lessons derived from the hadith:

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The insignificance of this world in the sight of Allah and its worthlessness to Him,

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as well as the insignificance of those who seek it,

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for whom it has become their greatest concern and the limit of their knowledge.

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The true worth of this world lies in making it a pathway to the Abode of the Hereafter

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and a fertile ground for righteous deeds.

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The permissibility of using parables

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to make the meaning clearer to the listener.

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

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I heard the Messenger of Allah, peace be upon him, say:

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"Indeed, the world is accursed,

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and accursed is all that is in it,

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except the remembrance of Allah the Exalted and what is allied to it,

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and a scholar or a student of knowledge."

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Narrated by al-Tirmidhi.

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"Accursed"

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means base and detested.

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"Accursed is all that is in it"

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refers to wealth, commodities, desires, and the like.

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"And what is allied to it"

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means whatever is connected or close to it.

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Among the lessons derived from the hadith:

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The permissibility of disparaging everything that distances one from Allah the Exalted

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and distracts from His remembrance;

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it is in this light that the chapter's hadith is understood.

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Everything in this world is amusement and diversion,

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except the remembrance of Allah the Exalted and whatever serves as a means to it.

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A clarification of the virtue of knowledge, its scholars, and its seekers.

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In the pursuit of knowledge, people are of two categories:

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a scholar or a student,

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and both are on the path of right guidance and salvation.

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On the authority of 'Abdullah Ibn Mas'ud, may Allah be pleased with him, who said:

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

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"Do not acquire extensive estates,

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lest you become covetous of this world."

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Narrated by al-Tirmidhi.

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An estate (*al-ḍay'ah*)

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refers to real estate or cultivated land.

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"Lest you become covetous of this world"

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means lest you become attached to it

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and distracted by it from the righteousness of your Hereafter.

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Among the lessons derived from the hadith:

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The scholars interpreted this hadith

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as a prohibition against acquiring an excessive number of estates,

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which leads to the heart becoming consumed by them,

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thereby causing a person to rely upon and incline toward this world.

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However, acquiring enough real estate to fulfill one's needs

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is not prohibited, and Allah knows best.

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On the authority of 'Abdullah Ibn 'Amr Ibn al-'As, may Allah be pleased with them both, who said:

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"The Messenger of Allah, peace be upon him, passed by us

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while we were repairing a reed hut of ours,

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and he asked, 'What is this?'

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We said, 'It has become frail,

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so we are repairing it.'

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He said, 'I see the matter [of death] to be even swifter than that.'"

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Narrated by Abu Dawud and al-Tirmidhi

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with an authentic chain of narration according to the criteria of al-Bukhari and Muslim.

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"We were repairing" means fixing.

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A reed hut (*khuṣṣ*) is a dwelling made of wood and reeds,

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plastered with clay;

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it is so named because of its gaps (*khiṣāṣ*),

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which are openings and holes.

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It had weakened and was about to collapse.

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"The matter" refers to one's appointed time of death.

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"Swifter" means more imminent.

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Among the lessons derived from the hadith:

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The permissibility of maintaining and repairing a home when it deteriorates, weakens, or risks collapsing.

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The leader ought to inspect the conditions of his flock

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and urge them toward that which brings their salvation in this world and the Hereafter.

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An illustration of the rapid passing of this worldly life.

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A person must not occupy himself with worldly affairs in a manner that distracts him from the Hereafter

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and makes him forget his inevitable destiny.

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On the authority of Ka'b Ibn 'Iyad, may Allah be pleased with him, who said:

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"I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:

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'Indeed, every Ummah has a trial,

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and the trial of my Ummah is wealth.'"

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Reported by at-Tirmidhi.

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"Trial" (fitnah) means a test and an examination,

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and it is used in the context of both good and bad.

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Allah Almighty said:

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“Every soul must taste of death, and We try you with evil and with good, for ordeal. And unto Us ye will be returned.” (21:35)

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"The trial of my Ummah,"

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meaning that with which it is tested in its worldly life.

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Among the benefits derived from this hadith:

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An explanation of what Allah has tested this Ummah with,

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which is wealth;

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through it, the sincerity of their commitment, the purity of their souls,

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and their adherence to their methodology—or lack thereof—become manifest.

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The intense inclination of human souls toward wealth,

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which is just as Allah stated.

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“And love wealth with abounding love.” (89:20)

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Greed for wealth and attachment to it

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are causes for the corruption of mutual relations,

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because it breeds avarice,

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and avarice leads to the severing of kinship ties.

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Riyad as-Salihin [The Meadows of the Righteous].