*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.
Chapter: Kindness to Orphans, Daughters, the Weak, the Poor, and the Downcast,
Showing benevolence to them, treating them with compassion, humility, and lowering the wing of humility for them.
Allah Almighty said:
"And lower your wing to the believers."
And He Almighty said:
“Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.” (18:28)
“Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.” (18:28)
And He Almighty said:
“Therefor the orphan oppress not,” (93:9)
“Therefor the beggar drive not away,” (93:10)
And He Almighty said:
“Hast thou observed him who belieth religion?” (107:1)
"For that is the one who drives away the orphan,"
"And does not encourage the feeding of the poor."
On the authority of Sa'd ibn Abi Waqqas (may Allah be pleased with him), who said:
"We were six persons along with the Prophet, peace and blessings of Allah be upon him.
The polytheists said to the Prophet, peace and blessings of Allah be upon him:
'Drive these men away, lest they dare to sit as our equals.'
Those present were myself, Ibn Mas'ud, a man from Hudhayl, Bilal, and two other men whom I shall not name.
There occurred in the soul of the Messenger of Allah (peace be upon him) whatever Allah willed should occur,
and he debated the matter within himself.
Then Allah Almighty revealed:
“Repel not those who call upon their Lord at morn and evening, seeking His Countenance. Thou art not accountable for them in aught, nor are they accountable for thee in aught, that thou shouldst repel them and be of the wrong-doers.” (6:52)
Related by Muslim.
'There occurred in the soul of the Messenger of Allah':
Meaning the thought of turning them away temporarily so they might remain firm,
out of an earnest desire to bring the leaders of polytheism to Islam.
Among the benefits derived from this hadith:
The people of disbelief and hypocrisy look upon others only with arrogance.
They desire to distinguish themselves from others in speech, standing, sitting,
and in every posture and movement.
The poor and the downtrodden are indeed the foremost pioneers,
and they are the true followers of the prophets.
One must strictly avoid harming the righteous and doing that which angers them.
Islam and faith are never the private reserve of any segment of creation,
such that one turns away whomever among Allah's servants he pleases and admits whomever he pleases.
Islam is a universal call.
No person has superiority over another except by virtue of piety.
The Messenger of Allah, peace and blessings of Allah be upon him, exercised personal judgment (ijtihad);
if he ever erred, he was corrected immediately by divine revelation,
and he was never left to persist in an error.
There is no favoritism for anyone in the religion of Allah;
whoever errs has his mistake corrected.
The end does not justify the means:
as long as the end is legitimate,
the means must likewise be legitimate.
For the means share the same ruling as the ends,
and the One who legislated the end did not neglect the means.
On the authority of Abu Hubayrah, 'A'idh ibn 'Amr al-Muzani,
who was among the participants of the Pledge of Ridwan (may Allah be pleased with him):
Abu Sufyan passed by Salman, Suhayb, and Bilal while they were in a gathering of people.
They said, "The swords of Allah have not yet taken their full due from the enemy of Allah!"
Abu Bakr (may Allah be pleased with him) said:
"Do you say this to the elder and chieftain of the Quraysh?"
He then went to the Prophet (peace and blessings of Allah be upon him) and informed him.
The Prophet said: "O Abu Bakr,
perhaps you have angered them?
For if you have angered them, you have indeed angered your Lord."
So Abu Bakr went to them and said:
"O my brothers, have I angered you?"
They replied, "No,
may Allah forgive you, our dear brother."
Related by Muslim.
Their statement, "have not taken their full due":
Meaning they did not claim their complete right from him.
Among the benefits derived from this hadith:
It is commendable to wage psychological warfare against the enemies of Allah
in order to shatter their morale.
It is permissible to object to anyone who transgresses the rights of other servants of Allah.
One must seek the love of the believers and treat them with gentleness.
Brothers in faith
interpret each other's words in the most charitable light,
and they actively seek excuses for one another.
Harming the righteous is waging war against Allah,
as stated in the Hadith of the Devout Ally (Wali).
The Companions (may Allah be pleased with them) were deeply vigilant against incurring Allah's displeasure,
swift to repent and return to the truth,
and never persistent in falsehood.
On the authority of Sahl ibn Sa'd (may Allah be pleased with him), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"I and the sponsor of an orphan will be in Paradise like this,"
and he indicated with his index and middle fingers,
slightly separating them.
Related by al-Bukhari.
"The sponsor of an orphan" is the one who tends to the orphan's affairs.
An orphan is a minor child whose father has passed away.
The index finger is the finger adjacent to the thumb.
"Separating them" means he opened a small space between them.
Among the benefits derived from this hadith:
The strong encouragement to care for orphans and manage their wealth faithfully,
and that doing so is a means to enter Paradise
and to accompany the prophets, the truthful, the martyrs, and the righteous—
and an excellent companionship they are!
Ibn Battal said:
"It is incumbent upon whoever hears this hadith
to act upon it,
so that he may be a companion of the Prophet (peace be upon him) in Paradise,
for there is no rank in the Hereafter superior to that."
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"The sponsor of an orphan, whether related to him or not—
he and I shall be like these two in Paradise."
And the narrator, Malik ibn Anas, pointed
with his index and middle fingers.
Related by Muslim.
His saying, peace and blessings of Allah be upon him:
"whether related to him or not"
means whether the orphan is a relative or a stranger.
A relative is exemplified by an orphan sponsored by his mother, grandfather,
brother, or any other kinship relation,
and Allah knows best.
Among the benefits derived from this hadith:
It introduces an additional point beyond the preceding hadith,
which is the broadened concept of the orphan
to encompass both relatives and non-relatives alike,
and that the virtue of orphan sponsorship
extends equally to both cases.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"The truly poor person is not the one turned away by a date or two,
nor by a morsel or two;
rather, the truly poor person is the one who maintains modesty and refrains from begging."
Agreed upon.
In another narration in the two *Sahih* collections:
"The truly poor person is not the one who wanders among the people,
turned away by a morsel or two,
or by a date or two;
rather, the truly poor is the one who finds no wealth to suffice him,
is not noticed so that charity might be given to him,
and does not stand up to beg from people."
"The poor person" refers to the needy and destitute individual
who is most entitled to receiving charity.
"Maintains modesty and refrains"
means abstaining from begging despite extreme poverty and need.
"Is not noticed" means people do not perceive his destitution.
Among the benefits derived from this hadith:
The truly needy person who does not importune people with begging
is more entitled to charity than the mendicant who roams about.
The censure of begging from people.
The exhortation to dignified self-restraint and modesty,
as Allah Almighty said:
“(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.” (2:273)
Destitution is a praiseworthy state when accompanied by abstaining from begging,
patience under hardship,
and contentment with what Allah has apportioned.
The commendation of modest dignity (haya') in all states and circumstances,
and that it brings forth nothing but goodness.
The recommendation to investigate carefully
so that charity is given to the one whose hallmark is modest restraint,
rather than persistent demands or overt appeals.
The permissibility of giving even a modest amount of charity,
such as a single date or a morsel,
for it serves as a protection from the Fire.
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"The one who tends to the needs of the widow and the poor
is like the warrior striving in the cause of Allah,"
and I believe he also said:
"and like the one who stands in night prayer without slackening,
and like the one who fasts without breaking."
Agreed upon.
"The widow"
refers to a woman whose husband has passed away.
"The one who stands"
means standing in night vigil prayers (tahajjud).
"Without slackening"
means without growing weary
or abandoning continuous devotion.
Among the benefits derived from this hadith:
Tending to the widow and the orphan,
spending upon them,
and looking after their affairs
is equivalent to striving in the cause of Allah.
The exhortation to relieve the distress of the vulnerable and needy,
satisfy their deficiency, and preserve their dignity.
Worship:
Worship is a comprehensive term for everything Allah loves and is pleased with,
whether of righteous deeds inward or outward.
The Islamic Sharia's emphasis on the solidarity of Muslims,
their mutual support, and cooperation,
so that the edifice of Islam grows firm.
An exposition of the various categories of striving (jihad):
among them is striving with one's life,
striving with one's wealth,
and striving with the spoken word.
The giving from benevolent donors
ought to be carried out by seeking out the needy,
rather than waiting for the needy to plead with them,
and this is reinforced by the expression "the one who tends" (al-sa'i).
On the authority of Abu Hurayrah (may Allah be pleased with him),
from the Prophet (peace and blessings of Allah be upon him), who said:
"The worst of food is the food of a wedding feast:
those who would come to it are turned away,
while those who refuse it are invited;
and whoever fails to accept the invitation
has indeed disobeyed Allah and His Messenger."
Related by Muslim.
In a narration in the two *Sahih* collections,
from Abu Hurayrah as his own statement:
"The vilest food is the food of a wedding feast
to which the wealthy are invited
and the poor are left out."
"The food of the wedding feast" (walimah)
refers to the nuptial banquet.
those who would come to it,
meaning out of sheer need, such as the poor and destitute,
and those who refuse it are invited,
meaning because they have no need for it.
Among the benefits derived from the hadith:
Accepting an invitation is obligatory,
provided that the gathering is free of unlawful matters,
such as singing and musical instruments;
for in that case, attending becomes prohibited.
It warns against exalting the affluent merely for their wealth.
It reflects the Prophet's foretelling, peace and blessings of Allah be upon him,
of what would occur after his time,
regarding the practice of singling out the wealthy
with invitations to wedding banquets.
Among the negative phenomena afflicting Muslims
in this day and age
are showing off, boasting, and extravagance
at wedding feasts,
as well as exclusively inviting the rich and well-to-do
to them,
while barring the poor
and needy.
On the authority of Anas, may Allah be pleased with him,
from the Prophet, peace and blessings of Allah be upon him, who said:
"Whoever provides for two girls until they come of age,
he and I will come on the Day of Resurrection
like these two,"
and he joined his fingers together.
Related by Muslim.
"Two girls" refers to two daughters.
"Provides for" (*'āla*)
is derived from *al-'awl*,
which means support and assistance.
What is intended
is attending to their upbringing and treating them with benevolence,
"until they come of age,"
meaning until they reach a stage where they are independent,
which occurs when they marry and move in with their husbands.
Among the benefits derived from the hadith:
The great virtue of supporting daughters and showing them kindness.
Parents' attentive care in rearing and disciplining their daughters
is a means of entering Paradise and attaining exalted ranks therein.
On the authority of 'A'ishah, may Allah be pleased with her, who said:
"A woman came to me along with her two daughters, asking for charity,
but she found nothing with me except a single date.
So I gave it to her,
and she divided it between her two daughters
without eating any of it herself.
She then stood up and departed.
When the Prophet, peace and blessings of Allah be upon him, entered upon us,
I informed him of what happened,
and he said:
'Whoever is tested with any of these daughters and treats them with benevolence,
they will be a shield for him against the Fire.'"
Agreed upon.
"Asking"
means begging for financial help due to dire need.
"Tested"
means tried and examined.
"A shield"
means a protective veil and safeguard.
Among the benefits derived from the hadith:
It is permissible for a person, when hunger becomes overwhelmingly severe,
to ask people for help in order to sustain life and ward off starvation.
The recommendation of giving charity according to one's means,
even if it is something very small.
The profound compassion parents have for their children.
Caring for daughters,
even though some people might harbor a dislike for them,
is a cause for earning Allah's mercy.
It illustrates the austere living conditions of the Prophet's households, peace be upon him,
and that his sustenance was just enough to suffice.
It highlights the virtue of altruism (*ithar*),
and that it is one of the distinct traits of true believers;
for 'A'ishah preferred that woman and her two daughters over herself,
which demonstrates her generosity and magnanimity despite her own acute need.
It is permissible to mention good deeds and recount the blessings of Allah,
provided it is free from pride, ostentation, or reminding others of favors.
On the authority of 'A'ishah, may Allah be pleased with her, who said:
"A poor woman came to me carrying two daughters of hers,
so I gave her three dates to eat.
She handed each of them a date,
and raised a date to her mouth to eat it,
but her two daughters asked her for food.
So she split the date she had intended to eat between them.
Her deed deeply impressed me,
so I mentioned what she had done to the Messenger of Allah, peace and blessings of Allah be upon him,
and he said:
'Allah has assured Paradise for her because of that,'
'or has emancipated her from the Fire because of it.'"
Related by Muslim.
"They asked her for food" means they requested that she feed them that date.
"Her deed" refers to her state and conduct.
Among the benefits derived from the hadith,
in addition to those of the previous hadith:
The profound virtue of charity,
because it purifies the soul,
strengthens the servant's faith in their Lord,
and increases their reliance on His promise and bounty.
It is permissible for a woman to give charity from her husband's wealth
with his general or specific permission,
and she will receive the reward for giving,
while the husband receives a similar reward,
because he consented to the expenditure from his wealth.
On the authority of Abu Shurayh,
Khuwaylid ibn 'Amr al-Khuza'i, may Allah be pleased with him,
who said:
The Prophet, peace and blessings of Allah be upon him, said:
"O Allah, I strictly declare inviolable the rights of the two weak ones:
the orphan and the woman."
Related by al-Nasa'i with a good chain of transmission.
The meaning of "I strictly declare inviolable" (*uharriju*)
is that I attach severe blame (*haraj*),
which is sin, to whoever violates their rights,
and I issue an emphatic warning against doing so,
as well as a firm deterrence against it.
Among the benefits derived from the hadith:
The injunction to care for the vulnerable
who possess no means
of recourse, such as women and orphans;
and to refrain from wronging them,
because they turn to Allah
and seek refuge in His power;
thus, whoever wrongs them
deserves sin and punishment.
On the authority of Mus'ab ibn Sa'd ibn Abi Waqqas,
may Allah be pleased with both of them, who said:
"Sa'd considered that he had an advantage over those below him,
so the Prophet, peace and blessings of Allah be upon him, said:
'Are you granted victory and provided for
except on account of your weak ones?'"
Related by al-Bukhari
in this mursal form.
"He considered" also means
that he thought he possessed an advantage over those below him;
that is, having an extra measure of merit
over other Companions of lesser standing.
Among the benefits derived from the hadith:
The weak and destitute are a source of goodness for the Ummah.
It encourages humility
and forbids looking down on others.
It demonstrates the wisdom of the Prophet, peace be upon him,
in rectifying questionable attitudes,
reconciling hearts, and guiding them
toward that which Allah loves and is pleased with.
On the authority of Abu al-Darda',
'Uwaymir, may Allah be pleased with him, who said:
I heard the Messenger of Allah, peace and blessings of Allah be upon him,
saying:
"Seek me among your weak,
for you are only granted victory and provided for
on account of your weak ones."
Related by Abu Dawud
with a good chain of transmission.
"Seek me"
means help me in looking out for the weak.