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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 Hope.

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On the authority of Anas (may Allah be pleased with him), the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Indeed, when a disbeliever performs a good deed, he is given a provision for it in this world.

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As for the believer, Allah Almighty stores up his good deeds for him in the Hereafter

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and grants him provision in this world in return for his obedience."

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And in another narration: "Indeed, Allah does not wrong a believer regarding a single good deed;

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he is granted reward for it in this world and recompensed for it in the Hereafter.

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But as for the disbeliever, he is fed in this world for whatever good deeds he did for the sake of Allah Almighty,

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until, when he arrives in the Hereafter, he has no good deed left to be recompensed for."

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Related by Muslim.

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"He follows it up for him" (*yu'qibuhu*) means He gives him; and "arrives" (*afda*) means he proceeds to the Hereafter.

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Among the lessons of the hadith:

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An affirmation of the justice of Allah Almighty toward His servants,

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namely that He gives them their rewards in full, even the wicked disbelievers.

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A disbeliever is recompensed for his good deeds in this world,

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either through an increase in wealth or by having an affliction averted from him,

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but he has no share in the Hereafter,

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because disbelief nullifies the reward in the Hereafter.

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As for the believer, he is recompensed for it both in this world and in the Hereafter.

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On the authority of Jabir (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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"The parable of the five daily prayers

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is like that of an abundant, flowing river at the door of one of you,

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in which he bathes five times every day."

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Related by Muslim.

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*Al-ghamr* means abundant.

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Among the lessons of the hadith:

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Prayer expiates sins,

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just as water removes filth from bodies.

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Those who pray ought not to become complacent,

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for this merit is earned only by one who prays as commanded,

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establishing its pillars, fulfilling its obligations, and showing humility therein.

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It is recommended to use similes and strike parables for explanation and clarification.

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On the authority of Ibn Abbas (may Allah be pleased with him and his father), 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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"There is no Muslim man who dies

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and forty men who associate nothing with Allah stand in prayer over his bier,

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except that Allah accepts their intercession on his behalf."

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Related by Muslim.

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"Stand over his bier"

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means perform the funeral prayer over him.

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Among the lessons of the hadith:

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The affirmation of intercession for the believers,

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provided the deceased is among those eligible for intercession.

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And their intercession on his behalf

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is that Allah forgive him.

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Encouragement to gather a large congregation for the funeral prayer,

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in hope that the deceased will obtain forgiveness by the grace of Allah Almighty.

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An affirmation of the virtue of Tawhid (monotheism) and disavowal of polytheism,

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for a condition was stipulated regarding those standing in prayer over the bier,

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which is that they associate nothing with Allah.

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

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We were with the Messenger of Allah, peace and blessings of Allah be upon him, in a domed tent,

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being about forty people,

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and he said: "Would you be pleased to be a fourth of the people of Paradise?"

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We said, "Yes."

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He said: "Would you be pleased to be a third of the people of Paradise?"

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We said, "Yes."

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He said: "By the One in Whose hand is the soul of Muhammad,

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I truly hope that you will be half of the people of Paradise.

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That is because none shall enter Paradise except a Muslim soul,

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and you, compared to the people of polytheism, are only like a white hair on the hide of a black bull,

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or like a black hair on the hide of a red bull."

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Agreed upon.

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Among the lessons of the hadith:

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The permissibility of gradual disclosure and repeating glad tidings stage by stage,

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so that it is more conducive to renewing gratitude time after time.

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The Muslims from the Ummah of Muhammad, peace and blessings of Allah be upon him,

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constitute the majority of the inhabitants of Paradise,

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and this is proof of the high standing of this Ummah.

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None shall enter Paradise except a believing Muslim soul.

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The small proportion of the people of faith relative to the people of disbelief,

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because the majority of mankind are disbelievers in this world.

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The permissibility of swearing an oath without being asked to swear,

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in order to emphasize the speech by taking an oath.

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The recommendation of striking parables to facilitate understanding for the listeners.

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On the authority of Abu Musa al-Ash'ari (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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"When the Day of Resurrection comes,

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Allah will hand over to every Muslim a Jew or a Christian,

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and say: 'This is your ransom from the Fire.'"

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Its meaning is clarified by what was reported in the hadith of Abu Hurayrah (may Allah be pleased with him),

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who said: "There will come on the Day of Resurrection

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people from among the Muslims with sins the size of mountains,

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and Allah will forgive them for them."

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Related by Muslim.

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His statement: "He will hand over to every Muslim a Jew or a Christian,

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and say: 'This is your ransom from the Fire,'"

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is explained by what came in the hadith of Abu Hurayrah (may Allah be pleased with him):

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"Every person has a dwelling in Paradise and a dwelling in the Fire.

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So when the believer enters Paradise,

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the disbeliever succeeds him in the Fire,"

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because he deserves that on account of his disbelief.

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And the meaning of "your ransom"

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is that you were subject to entering the Fire,

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and this is your ransom,

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because Allah Almighty decreed a set number that fills the Fire;

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so when the disbelievers enter it on account of their sins and their disbelief,

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they become, in essence, a ransom for the Muslims.

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And Allah knows best.

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Among the lessons of the hadith:

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Allah Almighty honoring this Ummah

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because of its faith in Allah,

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its bearing witness over mankind,

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and its upholding the methodology of Allah

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by enjoining what is right and forbidding what is wrong.

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The ignominy of the Jews and the Christians before Allah,

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who altered the Word of Allah and killed His messengers;

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hence they serve as ransoms

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by which the Muslims are redeemed.

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On the authority of Ibn Umar (may Allah be pleased with him and his father), 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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"The believer will be brought near to his Lord on the Day of Resurrection

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until He places His veil over him

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and makes him confess his sins,

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saying: 'Do you recognize such-and-such a sin?

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Do you recognize such-and-such a sin?'

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He will say: 'My Lord, I recognize it.'

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He will say: 'Indeed, I concealed it for you in the world,

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and I forgive it for you this Day.'

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Then he will be given the record of his good deeds."

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Agreed upon.

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His concealment and His mercy.

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Among the lessons of the hadith:

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Allah's care and solicitude for the people of faith,

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and His concealing their faults in this world and the Hereafter.

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The believing servant does not lie in this world or in the Hereafter.

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Confession erases transgression.

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Encouragement to conceal the faults of a believer as much as possible.

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Affirming the attribute of Speech for Allah, Lord of the worlds.

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The deeds of the servants are fully reckoned by the Lord of the servants;

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so whoever finds good, let him praise Allah,

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and whoever finds other than that, let him blame no one but himself,

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and he is subject to the will of Allah.

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On the authority of Ibn Mas'ud (may Allah be pleased with him):

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A man took an illicit kiss from a woman,

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so he came to the Prophet, peace and blessings of Allah be upon him,

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and informed him of it.

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Thereupon Allah Almighty revealed:

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“Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful.” (11:114)

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“Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill-deeds. This is reminder for the mindful.” (11:114)

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The man said,

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"Is this for me alone, O Messenger of Allah?"

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He said:

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"For all of my Ummah in their entirety."

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Agreed upon.

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"The two ends of the day"

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means morning and evening.

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"In some hours of the night"

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means portions of it that are close to the day.

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Among the lessons of the hadith:

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Prayer expiates whatever minor sins have occurred.

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It is recommended to conceal the identity of the sinner and not name him publicly.

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This hadith confirms that the precept is taken from the generality of the wording, not the specificity of the cause.

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Kissing, touching, and winking do not incur a prescribed legal punishment (*hadd*);

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rather, they warrant discretionary chastisement (*ta'zir*).

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

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A man came to the Prophet, peace and blessings of Allah be upon him, and said:

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"O Messenger of Allah,

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I have committed an offense deserving of a prescribed punishment, so execute it upon me."

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The time for prayer arrived,

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and he prayed along with the Messenger of Allah, peace and blessings of Allah be upon him.

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When he finished the prayer, he said:

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"O Messenger of Allah,

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I have committed an offense deserving of a prescribed punishment,

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so carry out the judgment of the Book of Allah upon me."

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He said:

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"Did you not attend the prayer with us?"

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He said, "Yes."

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He said:

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"You have indeed been forgiven."

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Agreed upon.

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And his words "I have committed an offense deserving of a prescribed punishment"

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mean a sin requiring discretionary chastisement (*ta'zir*),

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and not an actual legal penalty (*hadd*) in the technical sense,

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such as the prescribed punishment for fornication, drinking wine, or the like;

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for such legal penalties are not waived by prayer,

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nor is it permissible for the ruler to forgo them.

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

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

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"Indeed, Allah is pleased with the servant when he eats a morsel of food and praises Him for it,

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or drinks a draught of drink and praises Him for it."

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Related by Muslim.

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*Al-aklah* refers to a single instance of eating,

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like the morning meal or the evening meal.

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And Allah knows best.

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Among the lessons of the hadith:

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It is recommended to praise Allah upon having every meal and drink,

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because that is part of the etiquettes of eating.

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The believer seeks the pleasure of Allah in his food and drink,

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partaking of it to seek strength in obeying Allah.

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Affirming the attribute of Pleasure for Allah, Glorified and Exalted be He.

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On the authority of Abu Musa (may Allah be pleased with him),

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"Indeed, Allah Almighty stretches out His Hand by night so that the sinner of the day may repent,

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and He stretches out His Hand by day so that the sinner of the night may repent,

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until the sun rises from the west."

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Related by Muslim.

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*Riyad al-Salihin*.