WEBVTT

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Riyad al-Salihin (The Meadows of the Righteous) from the words of the Master of the Messengers, peace be upon him.

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Chapter: Commanding the Good and Forbidding the Evil.

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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 be upon him, said:

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"The first sign of decline that afflicted the Children of Israel

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was that a man would meet another and say,

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'O you, fear Allah and abandon what you are doing,

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for it is not lawful for you.'

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Then, he would meet him the next day while he was still in the same state,

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yet that did not prevent him from being his companion in eating, drinking, and sitting."

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When they did that, Allah struck the hearts of some of them with others.

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Then He said: "Cursed were those who disbelieved among the Children of Israel

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by the tongue of David and ‘Isa, son of Maryam.

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That is because they disobeyed and were transgressing."

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“They restrained not one another from the wickedness they did. Verily evil was that they used to do!” (5:79)

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“They restrained not one another from the wickedness they did. Verily evil was that they used to do!” (5:79)

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“Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them: that Allah will be wroth with them and in the doom they will abide.” (5:80)

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“Thou seest many of them making friends with those who disbelieve. Surely ill for them is that which they themselves send on before them: that Allah will be wroth with them and in the doom they will abide.” (5:80)

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Up to His saying: "...and many of them are defiantly disobedient."

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Then he said: "No, by Allah, you must command the good,

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and you must forbid the evil,

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and you must take hold of the hand of the oppressor,

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and you must constrain him to the truth,

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and you must restrict him to the truth,

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or else Allah will strike the hearts of some of you against others,

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and He will curse you just as He cursed them."

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Narrated by Abu Dawud and al-Tirmidhi.

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This is the wording of Abu Dawud.

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And the wording of al-Tirmidhi:

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

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"When the Children of Israel fell into sins,

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their scholars forbade them,

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but they did not desist.

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So they sat with them in their gatherings,

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and ate and drank with them,

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and so Allah struck the hearts of some of them with others,

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and cursed them by the tongue of David and ‘Isa, son of Maryam.

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That is because they disobeyed and were transgressing."

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Then the Messenger of Allah, peace be upon him, sat up,

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for he had been reclining,

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and said: "No, by Him in whose hand is my soul,

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until you constrain them to the truth."

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His saying "ta'turuhum" (constrain them),

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means to turn them toward it.

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And "li-taqsurunnahu" (restrict him),

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means to restrain him.

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"Al-naqs" (decline),

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means decline in religion.

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"Akiluhu wa-sharibuhu wa-qa‘iduhu" (his companion in eating, drinking, and sitting),

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means one who eats, drinks, and sits with him.

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From the benefits of the hadith:

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The Jews combined the commission of evil with the open declaration of it,

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and the failure to forbid it.

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Silence regarding the commission of sins

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is in fact an incitement to commit them,

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and a cause for their spread.

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The prohibition of sitting with those who actively commit evil.

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The heart’s rejection of evil necessitates distancing oneself from those who commit it.

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The blessed Ummah

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is the one that enjoins truth and patience upon one another,

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and forbids one another from evil.

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It is not sufficient to merely forbid evil with the tongue

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while having the ability to prevent it by the hand and force the truth upon them.

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On the authority of Abu Bakr al-Siddiq, may Allah be pleased with him, who said:

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"O people,

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you recite this verse:

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“O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if ye are rightly guided. Unto Allah ye will all return; and then He will inform you of what ye used to do.” (5:105)

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“O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if ye are rightly guided. Unto Allah ye will all return; and then He will inform you of what ye used to do.” (5:105)

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

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'When people see the oppressor and do not take hold of his hands,

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it is likely that Allah will encompass them all with a punishment from Him.'"

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Narrated by Abu Dawud, al-Tirmidhi, and al-Nasa'i.

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From the benefits of the hadith:

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The obligation to reflect upon the words of Allah and understand them.

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The prohibition of interpreting the Qur'an based on personal opinion.

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The Muslim Ummah must show solidarity among its members,

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and enjoin truth and patience upon one another.

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Allah’s punishment includes the oppressor for his oppression,

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and the one who is not an oppressor for his tacit approval of it.

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Chapter: The Severity of the Punishment for One Who Commands Good or Forbids Evil

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but whose actions contradict his words.

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Allah the Exalted said:

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“Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?” (2:44)

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"Do you recite the Scripture,

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then will you not reason?"

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And He the Exalted said:

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“O ye who believe! Why say ye that which ye do not?” (61:2)

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“It is most hateful in the sight of Allah that ye say that which ye do not.” (61:3)

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And He the Exalted said, informing us about Shu‘ayb, peace be upon him:

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“He said: O my people! Bethink you: if I am (acting) on a clear proof from my Lord and He sustaineth me with fair sustenance from Him (how can I concede aught to you)? I desire not to do behind your backs that which I ask you not to do. I desire naught save reform so far as I am able. My welfare is only in Allah. In Him I trust and unto Him I turn (repentant).” (11:88)

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On the authority of Abu Zayd,

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Usamah ibn Zayd ibn Harithah, may Allah be pleased with them both, who said:

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

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"A man will be brought on the Day of Resurrection

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and cast into the Fire,

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and his intestines will spill out into the Fire,

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and he will circle them as a donkey circles a millstone.

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The people of the Fire will gather around him and say,

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'O so-and-so, what is the matter with you?

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Did you not use to command the good and forbid the evil?'

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He will say, 'Yes,

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I used to command the good but not do it,

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and I used to forbid the evil and do it.'"

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Agreed upon.

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His saying "tandaliq" (spill out),

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means they come out.

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"Al-aqtab" (intestines),

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means the bowels.

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The singular is "qitb".

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"Al-raha" (millstone),

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means the stone of the mill.

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"Ati" (I do it),

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means I perform it.

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From the benefits of the hadith:

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Clarification of the punishment for one whose actions contradict his words,

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due to his disobedience despite having the knowledge that should have prompted fear and avoidance of such contradiction.

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Among the unseen matters that the Prophet, peace be upon him, informed us of.

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The description of the Fire and the description of those being punished within it.

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Performing good and abandoning evil

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prevent one from entering the Fire.

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People on the Day of Resurrection will recognize one another,

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and will speak plainly to one another

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after the veil is lifted and the unseen is revealed.

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Chapter: The Command to Fulfill Trusts.

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Allah the Exalted said:

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"Indeed, Allah commands you to render trusts to whom they are due."

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And He the Exalted said:

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“Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.” (33:72)

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"But they refused to undertake it and feared it, but man [undertook to] bear it."

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And man bore it.

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“Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. Lo! he hath proved a tyrant and a fool.” (33:72)

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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 be upon him, said:

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"The signs of the hypocrite are three:

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when he speaks, he lies;

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when he promises, he breaks it;

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and when he is entrusted, he betrays."

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Agreed upon.

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And in one narration:

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"Even if he fasts and prays,

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and claims that he is a Muslim."

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"Ayah" (sign),

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means a mark.

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"Akhlafa" (breaks it),

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means he did not fulfill what he promised.

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"Wa-in za‘ama" (even if he claims),

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means even if he says and asserts.

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From the benefits of the hadith:

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Hypocrisy is the contradiction between the outward and the inward.

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It is of two types:

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Hypocrisy in belief,

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which is the greater form,

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and it is disbelief.

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And hypocrisy in actions,

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which is the lesser form,

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and it is showing off.

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The hypocrite is one who displays Islam to its people

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while concealing something else.

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Limiting it to these signs

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is because they serve as a warning for everything else,

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and indicate the corruption of all other matters.

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For the foundation of religion is confined to three:

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Speech, action, and intention.

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So he warned against the corruption of speech through lying,

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the corruption of action through betrayal,

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and the corruption of intention through breaking promises.

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Whoever possesses these traits

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falls into the hypocrisy that renders the claim of Islam of no benefit to him.

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The Muslim’s speech matches his actions.

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Prayer and fasting are acts of worship

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that refine the soul and purify it,

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and call it toward noble character.

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On the authority of Hudhayfah ibn al-Yaman, may Allah be pleased with him, who said:

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The Messenger of Allah, peace be upon him, told us two hadiths;

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I have seen one of them,

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and I am waiting for the other.

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He told us:

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"Trustworthiness descended into the root of men's hearts,

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then the Qur'an descended,

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and they learned from the Qur'an and learned from the Sunnah."

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Then he told us about the removal of trustworthiness, saying:

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"A man will sleep a sleep,

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and trustworthiness will be snatched from his heart,

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leaving behind a trace like a mark."

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"Then he will sleep a sleep,

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and trustworthiness will be snatched from his heart,

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leaving behind a trace like the effect of a blister,

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like a coal you rolled onto your leg, causing it to swell,

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so you see it raised, yet there is nothing in it."

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Then he took a pebble

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and rolled it over his leg.

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"Then people will go about their business,

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and hardly anyone will be fulfilling trusts,

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until it is said,

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'There is a trustworthy man among the tribe of so-and-so.'

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Until it is said to a man,

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'How strong he is!

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How witty he is!

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How intelligent he is!'

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Yet there is not in his heart

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even a mustard seed's weight of faith."

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"And there came a time upon me

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when I did not care with whom I traded;

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if he were a Muslim,

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his religion would compel him to return it to me,

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and if he were a Christian or a Jew,

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his overseer would compel him to return it to me.

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But today,

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I would not trade with any of you

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except for so-and-so and so-and-so."

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Agreed upon as authentic.

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Regarding his phrase "jadhr" (root).

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Jadhr.

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It means the origin of a thing.

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And "al-waqt" (the mark).

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It refers to a slight trace.

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And "al-majal" (the callus).

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It is a blister on the hand or similar areas.

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Resulting from the effects of work or other causes.

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Regarding his phrase.

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"Muntabiran" (raised/prominent).

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Meaning elevated.

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Regarding his phrase "sa'ihi" (his collector).

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Meaning the governor over me.

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"Tuqbad" (is snatched away).

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Meaning it is stripped from him.

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Among the benefits of the hadith.

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Regarding his phrase.

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"Trustworthiness descended into the root of men's hearts."

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This indicates that ethics in Islam.

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Were never merely a golden veneer.

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For people to be enticed by.

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Ethics in Islam.

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Are greater than the concept of "humanity."

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Which has been promoted by institutions.

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And contemporary jahili (pre-Islamic/ignorant) organizations.

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Which have deceived through the glitter of speech.

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And the ornamentation of nations and tribes.

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Ethics in Islam.

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Expand to include animals and plants.

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And establish that a Muslim's relationship with others.

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Requires affection and mercy.

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Even in the context of killing and slaughtering.

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The Prophet, peace be upon him, said.

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"Indeed, Allah has decreed excellence in all things."

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"So if you kill, kill well."

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"And if you slaughter, slaughter well."

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"Let one of you sharpen his blade."

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"And let him comfort his sacrificial animal."

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Ethics in Islam.

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Are deeper than the contemporary concept of humanity.

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Because they transcend outward appearances and visible actions.

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Reaching the core and the secrets of the soul.

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Ethics in Islam.

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Are more enduring than the contemporary concept of humanity.

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Which ends.

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With the extinction of the human race on this earth.

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However, ethics connect the Muslim to the Hereafter.

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Where they will abide eternally by the mercy of their Lord.

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In the Gardens of Bliss.

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And inherit the highest level of Paradise.

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According to their share of ethics.

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As the Messenger of Allah, peace be upon him, said.

00:13:59.590 --> 00:14:03.590
"Indeed, among those of you most beloved to me and closest to me."

00:14:03.590 --> 00:14:05.590
"In seating on the Day of Resurrection."

00:14:05.590 --> 00:14:08.590
"Are those of you with the best character."

00:14:08.590 --> 00:14:12.039
The reference point for Islamic ethics.

00:14:12.039 --> 00:14:14.039
Returns to fiqh in the religion.

00:14:14.039 --> 00:14:18.039
For the more a person increases in fiqh regarding their religion.

00:14:18.039 --> 00:14:21.039
The higher their standard of ethics becomes.

00:14:21.039 --> 00:14:22.389
Regarding his phrase.

00:14:22.389 --> 00:14:24.389
"A man sleeps a sleep."

00:14:24.389 --> 00:14:27.389
"And trustworthiness is snatched from his heart."

00:14:27.389 --> 00:14:30.389
"So its trace remains like the trace of a mark."

00:14:30.389 --> 00:14:33.389
To the end of the report.

00:14:33.389 --> 00:14:37.620
The gist is that he warned of the removal of trustworthiness.

00:14:37.620 --> 00:14:40.620
And that the one described as trustworthy may be stripped of it.

00:14:40.620 --> 00:14:44.620
Until he becomes a traitor after having been trustworthy.

00:14:44.620 --> 00:14:47.620
This only occurs.

00:14:47.620 --> 00:14:51.620
As is observed in those who associate with the people of treachery.

00:14:51.620 --> 00:14:53.620
For he becomes a traitor.

00:14:53.620 --> 00:14:56.620
Because a companion is influenced by his companion.

00:14:56.620 --> 00:14:59.970
Some ethics are innate.

00:14:59.970 --> 00:15:02.970
And some are acquired.

00:15:02.970 --> 00:15:04.970
This man acquired trustworthiness.

00:15:04.970 --> 00:15:06.970
And thus became trustworthy.

00:15:06.970 --> 00:15:09.970
But when he did not maintain it.

00:15:09.970 --> 00:15:12.970
He returned to his nature of treachery.

00:15:12.970 --> 00:15:16.220
Ethics are subject to change.

00:15:16.220 --> 00:15:18.220
For if they were not so.

00:15:18.220 --> 00:15:22.220
Exhortations and advice would have no meaning.

00:15:22.220 --> 00:15:23.700
Regarding his phrase.

00:15:23.700 --> 00:15:27.700
"It is said that among the tribe of so-and-so is a trustworthy man."

00:15:27.700 --> 00:15:29.700
And it is said of a man.

00:15:29.700 --> 00:15:33.700
"How wise he is, how refined he is, and how strong he is."

00:15:34.700 --> 00:15:36.700
"Yet there is not in his heart."

00:15:36.700 --> 00:15:39.700
"Even a mustard seed's weight of faith."

00:15:39.700 --> 00:15:42.700
This indicates that ethics and faith.

00:15:42.700 --> 00:15:44.700
Are coupled together.

00:15:44.700 --> 00:15:46.700
So if one of them is removed.

00:15:46.700 --> 00:15:48.700
The other is removed.

00:15:48.700 --> 00:15:52.700
This is evidenced by his saying, peace be upon him.

00:15:52.700 --> 00:15:56.700
"Modesty and faith are coupled together."

00:15:56.700 --> 00:15:58.700
"So if one of them is removed."

00:15:58.700 --> 00:16:00.960
"The other is removed."

00:16:00.960 --> 00:16:01.960
Regarding his phrase.

00:16:01.960 --> 00:16:05.960
"I do not care whom I trade with."

00:16:05.960 --> 00:16:08.960
This indicates the necessity of a deterrent.

00:16:08.960 --> 00:16:10.960
That prevents people from evil deeds.

00:16:10.960 --> 00:16:13.960
And compels them toward righteous action.

00:16:13.960 --> 00:16:19.960
This suggests the necessity for scholars, righteous people, and those in authority.

00:16:19.960 --> 00:16:22.960
To correct and reform the people.

00:16:22.960 --> 00:16:24.960
Otherwise, their social fabric will unravel.

00:16:24.960 --> 00:16:30.279
In the perception of the best of generations, ethics were a creed.

00:16:30.279 --> 00:16:34.279
Thus, they occupied a high status in their lives.

00:16:34.279 --> 00:16:38.279
History recorded their biography in fragrant letters.

00:16:38.279 --> 00:16:41.279
Filling life with virtue and goodness.

00:16:41.279 --> 00:16:44.279
And with righteousness and reform.

00:16:44.279 --> 00:16:46.279
But when the times changed.

00:16:46.279 --> 00:16:49.279
And modesty and faith were lifted.

00:16:49.279 --> 00:16:51.279
You would see a man.

00:16:51.279 --> 00:16:52.279
And say.

00:16:52.279 --> 00:16:56.279
"How wise he is, how refined he is, how strong he is."

00:16:56.279 --> 00:16:59.279
Yet he is hollow within.

00:16:59.279 --> 00:17:04.279
There is not in his heart even a mustard seed's weight of faith.

00:17:04.279 --> 00:17:10.759
This hadith is among the signs of his prophethood, peace be upon him.

00:17:10.759 --> 00:17:15.759
For trustworthiness has vanished from hearts, except for a little.

00:17:15.759 --> 00:17:20.920
And it has been lifted from dealings, except among a few people.

00:17:20.920 --> 00:17:23.920
When trustworthiness is absent among people.

00:17:23.920 --> 00:17:26.920
Hypocrisy and evasion take its place.

00:17:26.920 --> 00:17:28.920
Original values are lost.

00:17:28.920 --> 00:17:32.920
And deceptive appearances take their place.

00:17:32.920 --> 00:17:37.920
This leads to the destruction and ruin of the Ummah.

00:17:37.920 --> 00:17:42.079
Riyad al-Salihin.