WEBVTT 00:00:00.780 --> 00:00:03.779 Riyadh al-Salihin 00:00:03.779 --> 00:00:06.780 From the words of the Master of the Messengers 00:00:06.780 --> 00:00:09.779 Peace and blessings of Allah be upon him 00:00:09.779 --> 00:00:15.380 Chapter: The prohibition of saying to a Muslim 00:00:15.380 --> 00:00:19.100 "O disbeliever" 00:00:19.100 --> 00:00:22.100 On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said: 00:00:22.100 --> 00:00:26.100 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:00:26.100 --> 00:00:29.170 "If a man says to his brother, 00:00:29.170 --> 00:00:31.170 'O disbeliever,' 00:00:31.170 --> 00:00:34.229 then one of the two has incurred it, 00:00:34.229 --> 00:00:36.229 if he is as he said, 00:00:36.229 --> 00:00:39.490 otherwise it returns upon him." 00:00:39.490 --> 00:00:42.479 Agreed upon. 00:00:42.479 --> 00:00:47.369 "Incurred it" means it returns to him. 00:00:47.369 --> 00:00:50.369 On the authority of Abu Dharr, may Allah be pleased with him, 00:00:50.369 --> 00:00:55.530 that he heard the Messenger of Allah, peace and blessings of Allah be upon him, say: 00:00:55.530 --> 00:00:58.530 "Whoever calls a man a disbeliever, 00:00:58.530 --> 00:01:00.530 or says, 'Enemy of Allah,' 00:01:00.530 --> 00:01:02.530 while he is not so, 00:01:02.530 --> 00:01:04.879 it will only recoil upon him." 00:01:04.879 --> 00:01:07.140 Agreed upon. 00:01:07.140 --> 00:01:09.140 "Recoil" means it returns. 00:01:09.140 --> 00:01:13.769 From the benefits of the hadiths: 00:01:13.769 --> 00:01:19.280 The severe warning against a Muslim saying to his brother, "O disbeliever." 00:01:19.280 --> 00:01:24.280 The trial of takfir (declaring someone a disbeliever) is one from which neither of the two men escapes. 00:01:24.280 --> 00:01:27.280 For if his brother is not as he claimed, 00:01:27.280 --> 00:01:33.620 then his act of declaring him a disbeliever returns to him. 00:01:33.620 --> 00:01:37.620 Chapter: The prohibition of obscenity and foul language 00:01:37.620 --> 00:01:42.769 On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said: 00:01:42.769 --> 00:01:46.859 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:01:46.859 --> 00:01:50.859 "The believer is not one who slanders, nor one who curses, 00:01:50.859 --> 00:01:54.150 nor one who is obscene, nor one who is foul-mouthed." 00:01:54.150 --> 00:01:56.920 Narrated by al-Tirmidhi. 00:01:56.920 --> 00:01:59.920 On the authority of Anas, may Allah be pleased with him, who said: 00:01:59.920 --> 00:02:03.920 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:02:03.920 --> 00:02:09.080 "Obscenity is not found in anything but that it disgraces it, 00:02:09.080 --> 00:02:14.340 and modesty is not found in anything but that it adorns it." 00:02:14.340 --> 00:02:16.340 Narrated by al-Tirmidhi. 00:02:16.340 --> 00:02:21.419 "Obscenity" means foul speech. 00:02:21.419 --> 00:02:25.419 "Disgraces it" means it blemishes it and makes it deficient. 00:02:25.419 --> 00:02:30.620 "Adorns it" means it beautifies it and makes it complete. 00:02:30.620 --> 00:02:34.669 From the benefits of the hadith: 00:02:34.669 --> 00:02:37.669 The condemnation of obscenity and the encouragement to abandon it. 00:02:37.669 --> 00:02:45.250 Because the obscene person becomes emboldened to fall into deficiencies, faults, and breaches of integrity. 00:02:45.250 --> 00:02:48.250 Obscenity does not mix with any of the affairs of people 00:02:48.250 --> 00:02:52.629 except that it makes it evil and detestable. 00:02:52.629 --> 00:02:57.080 Praise for modesty and encouragement to adopt it. 00:02:57.080 --> 00:03:02.080 Modesty compels one to abandon what a servant would be blamed for doing. 00:03:02.080 --> 00:03:06.080 It keeps a person away from engaging in faults and deficiencies. 00:03:06.080 --> 00:03:13.080 Therefore, modesty is not found in anything but that it adorns and beautifies it in the eyes of people. 00:03:13.080 --> 00:03:20.830 Chapter: The dislike of affectation in speech and grandiloquence, 00:03:20.830 --> 00:03:22.830 and the forced display of eloquence, 00:03:22.830 --> 00:03:29.830 and the use of archaic language and complex grammatical structures when addressing the common people and the like. 00:03:29.830 --> 00:03:33.949 On the authority of Ibn Mas‘ud, may Allah be pleased with him, 00:03:33.949 --> 00:03:37.949 that the Prophet, peace and blessings of Allah be upon him, said: 00:03:37.949 --> 00:03:40.949 "The pedantic are ruined." 00:03:40.949 --> 00:03:42.949 He said it three times. 00:03:42.949 --> 00:03:45.050 Narrated by Muslim. 00:03:45.050 --> 00:03:50.879 "The pedantic" are those who are excessive in their affairs. 00:03:50.879 --> 00:03:54.879 On the authority of ‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both, 00:03:54.879 --> 00:03:59.879 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:03:59.879 --> 00:04:03.879 "Indeed, Allah dislikes the eloquent among men 00:04:03.879 --> 00:04:08.879 who move their tongues about as a cow does." 00:04:08.879 --> 00:04:14.129 Narrated by Abu Dawud and al-Tirmidhi. 00:04:14.129 --> 00:04:18.129 "Move their tongues about as a cow does" 00:04:18.129 --> 00:04:21.129 means he twists his tongue in speech, 00:04:21.129 --> 00:04:27.129 and rolls it as a cow rolls fodder with its tongue. 00:04:27.129 --> 00:04:29.860 From the benefits of the hadith: 00:04:29.860 --> 00:04:36.180 It is disliked to be pedantic in speech through grandiloquence and the forced use of rhymed prose and eloquence. 00:04:36.180 --> 00:04:42.180 And the affectation of the introductions used by those who pretend to be eloquent, and flowery speech. 00:04:42.180 --> 00:04:46.180 All of this is blameworthy affectation. 00:04:46.180 --> 00:04:53.180 Likewise, the use of complex grammatical structures and archaic language when addressing the common people. 00:04:53.180 --> 00:04:57.540 Grandiloquence and pomposity in speech 00:04:57.540 --> 00:05:01.540 are a cause for the displeasure of Allah, the Exalted, toward that person pretending to be eloquent, 00:05:01.540 --> 00:05:06.540 and lead to his being forsaken, humiliated, and deprived. 00:05:06.540 --> 00:05:10.949 This indicates that the prohibition is for the purpose of declaring it unlawful. 00:05:10.949 --> 00:05:15.949 A Muslim should remain natural and unaffected in his speech, 00:05:15.949 --> 00:05:22.339 without feigning eloquence, logic, or forced rhetoric. 00:05:22.339 --> 00:05:26.339 This condemnation does not include refining the wording of sermons and exhortations, 00:05:26.339 --> 00:05:29.339 provided there is no excess or obscurity. 00:05:29.339 --> 00:05:34.339 Because the goal is to stir hearts toward the obedience of Allah, the Almighty and Majestic. 00:05:34.339 --> 00:05:40.339 And good speech has an evident effect that only an arrogant person would deny. 00:05:40.339 --> 00:05:45.389 On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both, 00:05:45.389 --> 00:05:49.389 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:05:49.389 --> 00:05:56.490 "Indeed, among those most beloved to me and closest to me in seating on the Day of Resurrection 00:05:56.490 --> 00:05:59.490 are those of you with the best character. 00:05:59.490 --> 00:06:04.579 And indeed, among those most hateful to me and furthest from me on the Day of Resurrection 00:06:04.579 --> 00:06:10.579 are the chatterboxes, the grandiloquent, and the pompous." 00:06:10.579 --> 00:06:12.779 Narrated by al-Tirmidhi. 00:06:12.779 --> 00:06:20.199 Chapter: The dislike of saying, "My soul has become wicked." 00:06:20.199 --> 00:06:25.579 On the authority of ‘A’ishah, may Allah be pleased with her, 00:06:25.579 --> 00:06:29.579 from the Prophet, peace and blessings of Allah be upon him, who said: 00:06:29.579 --> 00:06:33.740 "Let none of you say, 'My soul has become wicked (khabuthat),' 00:06:33.740 --> 00:06:38.899 but let him say, 'My soul has become weary (laqisat).'" 00:06:38.899 --> 00:06:41.379 Agreed upon. 00:06:41.379 --> 00:06:43.379 The scholars said: 00:06:43.379 --> 00:06:46.379 The meaning of "khabuthat" is "ghathat" (nauseated/distressed), 00:06:46.379 --> 00:06:48.379 which is the meaning of "laqisat." 00:06:48.379 --> 00:06:51.379 However, they disliked the word "khubth" (wickedness). 00:06:51.379 --> 00:06:55.689 From the benefits of the hadith: 00:06:55.689 --> 00:06:58.689 It is disliked to use bad words in speech 00:06:58.689 --> 00:07:02.040 when describing the state of Muslims. 00:07:02.040 --> 00:07:06.040 The encouragement of good manners in speech regarding all things, 00:07:06.040 --> 00:07:08.040 even regarding one's own self. 00:07:08.040 --> 00:07:11.490 The recommendation to change an ugly name, 00:07:11.490 --> 00:07:15.490 and to abandon bad language in all circumstances. 00:07:15.490 --> 00:07:19.839 A Muslim should not describe himself as wicked, 00:07:19.839 --> 00:07:21.839 because Allah has honored him. 00:07:21.839 --> 00:07:23.839 Whoever does what he was forbidden from doing 00:07:23.839 --> 00:07:27.839 has been an aid to Satan against himself. 00:07:27.839 --> 00:07:35.329 Chapter: The dislike of calling grapes "al-karm" (the generous/noble) 00:07:35.329 --> 00:07:40.540 On the authority of Abu Hurayrah, may Allah be pleased with him, who said: 00:07:40.540 --> 00:07:44.540 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:07:44.540 --> 00:07:47.579 "Do not call grapes 'al-karm,' 00:07:47.579 --> 00:07:50.579 for 'al-karm' is the Muslim." 00:07:50.579 --> 00:07:52.639 Agreed upon. 00:07:52.639 --> 00:07:54.639 This is the wording of Muslim. 00:07:54.639 --> 00:07:56.800 In another narration: 00:07:56.800 --> 00:08:00.829 "For 'al-karm' is the heart of the believer." 00:08:00.829 --> 00:08:04.990 In a narration by al-Bukhari and Muslim: 00:08:04.990 --> 00:08:06.990 "They say 'al-karm,' 00:08:06.990 --> 00:08:11.889 but 'al-karm' is the heart of the believer." 00:08:11.889 --> 00:08:13.889 "Do not call [it]," 00:08:13.889 --> 00:08:17.209 meaning do not apply this name to it. 00:08:17.209 --> 00:08:20.209 "For 'al-karm' is the Muslim," 00:08:20.209 --> 00:08:24.209 meaning the Muslim is the one who deserves this name. 00:08:24.209 --> 00:08:29.360 On the authority of Wa'il ibn Hujr, may Allah be pleased with him, 00:08:29.360 --> 00:08:33.419 from the Prophet, peace and blessings of Allah be upon him, who said: 00:08:33.419 --> 00:08:35.419 "Do not say 'al-karm,' 00:08:35.419 --> 00:08:37.419 but say, 00:08:37.419 --> 00:08:39.419 'grapes' and 'al-habalah' (the vine)." 00:08:39.419 --> 00:08:41.649 Narrated by Muslim. 00:08:41.649 --> 00:08:44.509 "Al-habalah" 00:08:44.509 --> 00:08:46.509 is the grape tree. 00:08:46.509 --> 00:08:49.629 From the benefits of the hadiths: 00:08:49.629 --> 00:08:53.759 It is disliked to call grapes "al-karm." 00:08:53.759 --> 00:08:58.049 The Arabs used to call the grape tree "al-karm" 00:08:58.049 --> 00:09:01.049 because of its many benefits and goodness. 00:09:01.049 --> 00:09:04.049 So the Prophet, peace and blessings of Allah be upon him, disliked 00:09:04.049 --> 00:09:07.049 naming it with a name that stirs the souls 00:09:07.049 --> 00:09:09.049 toward loving it, 00:09:09.049 --> 00:09:12.049 and loving what is made from it, such as intoxicants, 00:09:12.049 --> 00:09:15.049 which is the mother of all evils. 00:09:15.049 --> 00:09:18.080 He disliked that its source be called by the best of names, 00:09:18.080 --> 00:09:20.080 and the one most encompassing of goodness. 00:09:20.080 --> 00:09:23.429 They used to call the grape tree "al-karm" 00:09:23.429 --> 00:09:25.429 because of its many benefits, 00:09:25.429 --> 00:09:28.429 but the heart of the believer or the Muslim man 00:09:29.429 --> 00:09:31.429 is more worthy of this name than it. 00:09:31.429 --> 00:09:35.429 For the believer is all goodness and benefit. 00:09:35.429 --> 00:09:42.570 Chapter: The prohibition of describing the beauty of a woman to a man 00:09:42.570 --> 00:09:46.570 unless there is a need for a legitimate religious purpose, 00:09:46.570 --> 00:09:48.570 such as marrying her or the like. 00:09:48.570 --> 00:09:54.259 On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said: 00:09:54.259 --> 00:09:58.259 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:09:58.259 --> 00:10:01.330 "No woman should associate with a woman, 00:10:01.330 --> 00:10:06.330 then describe her to her husband as if he were looking at her." 00:10:06.330 --> 00:10:08.580 Agreed upon. 00:10:08.580 --> 00:10:11.480 "Associate" 00:10:11.480 --> 00:10:14.480 means to look at her or touch her skin, 00:10:14.480 --> 00:10:17.480 so she knows her softness or what she possesses 00:10:17.480 --> 00:10:20.480 of apparent and hidden beauty. 00:10:20.480 --> 00:10:23.610 "As if he were looking at her," 00:10:23.610 --> 00:10:26.610 meaning as if he were watching her. 00:10:26.610 --> 00:10:30.820 From the benefits of the hadith: 00:10:30.820 --> 00:10:33.820 This hadith is a fundamental principle in blocking the means to evil. 00:10:33.820 --> 00:10:36.820 For the wisdom behind the prohibition 00:10:36.820 --> 00:10:39.820 is the fear that the husband might be captivated by the description mentioned, 00:10:39.820 --> 00:10:43.820 which could lead to him divorcing the one who described her, 00:10:43.820 --> 00:10:47.299 or becoming infatuated with the one described. 00:10:47.299 --> 00:10:52.299 This ruling includes the prohibition of a woman associating with a woman, 00:10:52.299 --> 00:10:55.750 and likewise a man with a man. 00:10:55.750 --> 00:10:58.750 The prohibition of a woman looking at the ‘awrah (private parts) of a woman, 00:10:58.750 --> 00:11:02.750 and likewise a man looking at the ‘awrah of a man. 00:11:02.750 --> 00:11:06.200 It is obligatory upon Muslim women 00:11:06.200 --> 00:11:11.200 not to uncover their charms and beauty before women 00:11:11.200 --> 00:11:16.200 who do not refrain from mentioning their beauty to men. 00:11:16.200 --> 00:11:22.110 Chapter: The dislike of a person saying, 00:11:22.110 --> 00:11:25.110 "O Allah, forgive me if You will." 00:11:25.110 --> 00:11:28.110 Rather, one should be firm in the request. 00:11:28.110 --> 00:11:32.389 On the authority of Abu Hurayrah, may Allah be pleased with him, 00:11:32.389 --> 00:11:36.389 that the Messenger of Allah, peace and blessings of Allah be upon him, said: 00:11:36.389 --> 00:11:39.389 "Let none of you say, 00:11:39.389 --> 00:11:42.389 'O Allah, forgive me if You will,' 00:11:42.389 --> 00:11:45.389 'O Allah, have mercy on me if You will.' 00:11:45.389 --> 00:11:47.389 Let him be firm in his request, 00:11:47.389 --> 00:11:50.389 for there is no one who can compel Him." 00:11:50.389 --> 00:11:52.620 Agreed upon. 00:11:52.620 --> 00:11:55.940 In a narration by Muslim: 00:11:55.940 --> 00:11:57.940 "But let him be firm, 00:11:57.940 --> 00:11:59.940 and let him make his desire great, 00:11:59.940 --> 00:12:01.940 for Allah, the Exalted, 00:12:01.940 --> 00:12:05.940 is not burdened by anything He gives." 00:12:05.940 --> 00:12:08.860 "Be firm in his request" 00:12:08.860 --> 00:12:10.860 means to be resolute in asking for it, 00:12:10.860 --> 00:12:12.860 and certain about it without weakness, 00:12:12.860 --> 00:12:15.860 or conditioning it upon the will. 00:12:15.860 --> 00:12:18.179 "Make his desire great" 00:12:18.179 --> 00:12:22.179 That is, one should strive, persist, and be earnest in what one is requesting. 00:12:22.179 --> 00:12:27.460 On the authority of Anas, may Allah be pleased with him, who said: 00:12:27.460 --> 00:12:31.460 The Messenger of Allah, peace and blessings of Allah be upon him, said: 00:12:31.460 --> 00:12:33.460 "When one of you supplicates, 00:12:33.460 --> 00:12:35.460 let him be firm in his request, 00:12:35.460 --> 00:12:37.460 and let him not say, 00:12:37.460 --> 00:12:39.460 'O Allah, if You will, 00:12:39.460 --> 00:12:41.460 then grant me,' 00:12:41.460 --> 00:12:44.460 for there is no one who can compel Him." 00:12:44.460 --> 00:12:46.720 Agreed upon. 00:12:46.720 --> 00:12:50.710 Among the benefits of the hadiths: 00:12:50.710 --> 00:12:53.000 The recommendation of being resolute in one's request, 00:12:53.000 --> 00:12:55.000 and expressing a profound desire, 00:12:55.000 --> 00:12:58.000 and the prohibition of showing weakness in one's petition. 00:12:58.000 --> 00:13:00.480 It is disliked to condition one's request 00:13:00.480 --> 00:13:04.480 upon the will of Allah, the Glorified and Exalted. 00:13:04.480 --> 00:13:06.480 This is because it implies 00:13:06.480 --> 00:13:09.480 that one is indifferent to whether the request is granted, 00:13:09.480 --> 00:13:13.480 and it implies that the matter is a burden upon Allah, the Glorified and Exalted, 00:13:13.480 --> 00:13:15.480 whereas there is no one who can compel Him, 00:13:15.480 --> 00:13:17.480 and nothing in the earth can frustrate Him, 00:13:17.480 --> 00:13:19.480 nor in the heavens. 00:13:19.480 --> 00:13:22.480 All of creation is in need of Him. 00:13:22.480 --> 00:13:24.830 It is incumbent upon the one supplicating 00:13:24.830 --> 00:13:26.830 to strive in his supplication, 00:13:26.830 --> 00:13:28.830 and to be hopeful of an answer, 00:13:28.830 --> 00:13:31.830 and not to despair of the mercy of Allah, 00:13:31.830 --> 00:13:33.830 for he is calling upon the Most Generous. 00:13:33.830 --> 00:13:39.490 Chapter: The prohibition of saying, 00:13:39.490 --> 00:13:42.490 "What Allah wills and what so-and-so wills." 00:13:42.490 --> 00:13:47.580 On the authority of Hudhayfah Ibn al-Yaman, may Allah be pleased with him, 00:13:47.580 --> 00:13:51.580 from the Prophet, peace and blessings of Allah be upon him, who said: 00:13:51.580 --> 00:13:56.610 "Do not say, 'What Allah wills and what so-and-so wills,' 00:13:56.610 --> 00:13:58.610 but rather say, 00:13:58.610 --> 00:14:00.610 'What Allah wills,' 00:14:00.610 --> 00:14:02.610 'then what so-and-so wills.'" 00:14:02.610 --> 00:14:05.799 Narrated by Abu Dawud. 00:14:05.799 --> 00:14:09.659 From the benefits of the hadith: 00:14:09.659 --> 00:14:12.759 The prohibition of associating anyone else with Allah, 00:14:12.759 --> 00:14:14.759 whether in wording or in meaning. 00:14:14.759 --> 00:14:17.340 Allah, the Glorified and Exalted, 00:14:17.340 --> 00:14:20.340 is the One who disposes of the affairs of His servants, 00:14:20.340 --> 00:14:22.340 the One who manages their matters; 00:14:22.340 --> 00:14:25.340 He has no partner in that. 00:14:25.340 --> 00:14:27.720 It is not permissible to join the will of a servant 00:14:27.720 --> 00:14:30.720 to the will of the Lord, Blessed and Exalted is He, 00:14:30.720 --> 00:14:34.720 because it implies partnership in decree and other matters. 00:14:34.720 --> 00:14:38.139 The correct way is to join the will of the servant 00:14:38.139 --> 00:14:40.139 to the will of the Lord 00:14:40.139 --> 00:14:43.139 using the particle 'thumma' (then), which denotes sequence 00:14:43.139 --> 00:14:45.139 with a delay. 00:14:45.139 --> 00:14:47.139 This is the truth, 00:14:47.139 --> 00:14:49.139 for the will of Allah, the Exalted, 00:14:49.139 --> 00:14:52.139 precedes the will of the servant, 00:14:52.139 --> 00:14:54.139 and the will of the servant is contingent 00:14:54.139 --> 00:14:56.139 upon the will of Allah. 00:14:56.139 --> 00:14:59.139 Nothing occurs except what Allah wills; 00:14:59.139 --> 00:15:01.139 whatever He wills happens, 00:15:01.139 --> 00:15:03.139 and whatever He does not will, does not happen. 00:15:05.139 --> 00:15:07.139 Riyad al-Salihin.