*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: Concealing the Faults of Muslims and the Prohibition of Disclosing Them Without Necessity.
Allah Almighty said: "Indeed, those who like that immorality should be spread among those who believe..."
“Lo! those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not.” (24:19)
On the authority of Abu Hurayrah (may Allah be pleased with him), the Prophet (peace and blessings of Allah be upon him) said:
"No servant conceals the faults of another servant in this world except that Allah will conceal his faults on the Day of Resurrection."
Reported by Muslim.
Among the lessons of the hadith: whoever conceals the faults of a servant in this world, Allah will conceal his faults on the Day of Resurrection,
either by forgiving his sins so that He does not question him about them, or by not exposing him before the assembled witnesses.
Recompense is of the same nature as the deed.
Whoever sees a sin or mistake in his brother ought to conceal it for him and offer him sincere advice,
but not in the presence of onlookers.
The Muslim is the mirror of his fellow Muslim.
Allah, Glorified and Exalted, is Modest and Concealing, and He loves modesty and concealment.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
I heard the Messenger of Allah (peace and blessings of Allah be upon him) say:
"All of my Ummah will be forgiven except those who publicize their sins.
And part of publicizing sins is that a man commits an act by night,
and awakens in the morning while Allah has concealed it for him,
yet he says: 'O so-and-so, last night I did such-and-such.'
He spent the night while his Lord concealed him, yet in the morning he uncovers the veil of Allah from himself."
Agreed upon.
"Forgiven" (*mu'afa*) means safe from the tongues and harm of the people.
"Those who publicize" (*al-mujahirun*) are those who openly proclaim sins,
speaking of them boastfully.
Among the lessons of the hadith:
Openly proclaiming a sin is itself a transgression distinct from the sin itself,
because it involves belittling the majesty of Allah and entails a form of defiance.
Openly proclaiming sins spreads immorality among the believers.
Whoever Allah conceals in this world,
Allah will conceal in the Hereafter and will not disgrace.
This is part of the vastness of Allah's mercy toward His servants.
In open proclamation of sin, there are five offenses:
First: the sin itself.
Second: mentioning it after committing it, or committing it in the presence of others.
Third: uncovering the veil of Allah that He had lowered over him.
Fourth: stirring the inclination toward evil in whoever hears of his sin or witnesses his deed.
Fifth: enticing others toward it, urging them to it, and providing the means for it.
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:
"If an enslaved woman commits illegal sexual intercourse and her sin becomes clear,
let her master administer the prescribed legal punishment (*hadd*) and not rebuke her.
Then if she commits it a second time, let him administer the prescribed punishment and not rebuke her.
Then if she commits it a third time, let him sell her, even for a rope of woven hair."
Agreed upon.
*Al-Tathrib* means reproach and rebuking.
"Let him administer the prescribed legal punishment"
means: let him carry out upon her the prescribed punishment for illegal intercourse,
which is fifty lashes—half the prescribed punishment of a free woman.
*Yutharrib* means to harshly chastise.
Among the lessons of the hadith:
Promptness in parting ways with sinners and ceasing to associate with them.
Rebuking is an addition beyond the prescribed legal punishment;
thus, one should not transgress the limits set by Allah.
Whoever has had the prescribed legal punishment applied to him is not to be punished further by rebuke and blame;
rather, such censure is only appropriate for one who committed it before the matter is brought to the ruler.
The obligation of disclosing defects when selling an enslaved man or woman who has committed illegal sexual intercourse.
This is recognized from the statement of the Messenger (peace and blessings of Allah be upon him):
"Let him sell her, even for a rope of woven hair."
For had he not disclosed her defect,
the buyer would not have depreciated her value to such a low extent.
The permissibility of a seller disliking something for himself yet accepting it for another,
on condition of full disclosure and clarification.
The permissibility of the master applying the prescribed legal punishment to his enslaved servant.
Showing compassion to sinners so as to bring them back to righteousness,
and not scolding them,
but rather guiding them to the truth through gracious exhortation.
On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
A man who had drunk wine was brought to the Prophet (peace and blessings of Allah be upon him).
He said: "Beat him."
Abu Hurayrah said:
Among us were those who struck him with their hands,
those who struck him with their sandals,
and those who struck him with their garments.
When he departed, some of the people said:
"May Allah disgrace you!"
He said: "Do not say that;
do not help Satan against him."
Reported by al-Bukhari.
"May Allah disgrace you"
means: may Allah subdue you and cast you far away.
Among the lessons of the hadith:
The prescribed legal punishment for drinking wine
is carried out by striking with hands, palm stalks, and sandals.
Prescribed legal punishments are both deterrents and expiations;
whoever has the prescribed punishment carried out against him,
it serves as an expiation for him.
A Muslim ought not to assist Satan against one who has fallen short regarding the duty owed to Allah.
Muslims must be keen to return the disobedient to the path of truth and righteousness.
The committer of a major sin does not become an unbeliever on account of it,
because of the established prohibition against cursing him,
and the instruction to pray for him.
Chapter: Fulfilling the Needs of the Muslims.
Allah Almighty said:
“O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper.” (22:77)
On the authority of Ibn 'Umar (may Allah be pleased with them both),
the Messenger of Allah (peace and blessings of Allah be upon him) said:
"A Muslim is the brother of a fellow Muslim:
he does not wrong him, nor does he surrender him to harm.
Whoever attends to the need of his brother,
Allah will attend to his need.
Whoever relieves a Muslim of a distress,
Allah will relieve him of one of the distresses of the Day of Resurrection.
And whoever conceals the faults of a Muslim,
Allah will conceal his faults on the Day of Resurrection."
Agreed upon.
And 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:
"Whoever relieves a believer of one of the distresses of this world,
Allah will relieve him of one of the distresses of the Day of Resurrection.
Whoever makes matters easy for one in financial hardship,
Allah will make matters easy for him in this world and the Hereafter.
Whoever conceals the faults of a Muslim,
Allah will conceal his faults in this world and the Hereafter.
Allah continues to aid the servant
as long as the servant aids his brother.
Whoever treads a path seeking knowledge therein,
Allah will make easy for him a path to Paradise.
No people assemble in one of the houses of Allah Almighty,
reciting the Book of Allah
and studying it together among themselves,
except that tranquility descends upon them,
mercy envelops them,
the angels surround them,
and Allah mentions them to those who are with Him.
And whoever is slowed down by his deeds
will not be hastened forward by his lineage."
Reported by Muslim.
"Relieves" (*naffasa*) means removes and alleviates.
"Makes matters easy for one in financial hardship"
means by absolving him of the debt,
giving charity to him,
or granting him respite until a time of ease.
"Seeking" (*yaltamisu*) means pursuing.
"Studying it together" (*yatadarasunahu*)
means reciting it and learning it.
"Slowed down" (*batta'a*) means fell short.
Among the lessons of the hadith:
Helping the afflicted and relieving distress are acts of drawing near to Allah
and a means to Allah's mercy for His servant on the Day of Resurrection.
It is recommended to make things easy for someone in financial distress;
and in this lies the virtue of giving a goodly loan among Muslims.
A servant's assistance to his Muslim brother
is a cause for Allah's assistance to the servant.
Eagerness to pursue sacred knowledge,
which leads to the pleasure of Allah Almighty,
and by which we will enter Paradise, if Allah wills.
The most virtuous of sciences
is caring for the Book of Allah Almighty:
reciting and teaching its recitation,
learning and teaching it,
and understanding its fiqh and pondering its meanings.
Everlasting happiness is attained through righteous deeds,
not through ancestral status or noble lineage.
Chapter: Intercession.
Allah Almighty said:
“Whoso interveneth in a good cause will have the reward thereof, and whoso interveneth in an evil cause will bear the consequence thereof. Allah overseeth all things.” (4:85)
On the authority of Abu Musa al-Ash'ari (may Allah be pleased with him), who said:
Whenever a petitioner seeking some need
came to the Prophet (peace and blessings of Allah be upon him),
he would turn to those sitting with him and say:
"Intercede, and you will be rewarded,
and Allah will decree through the tongue of His Prophet whatever He loves."
Agreed upon.
And in one narration: "whatever He wills."
Among the lessons of the hadith:
Encouragement to strive toward fulfilling a Muslim's need,
whether the need ends up being fulfilled or not.
It contains an incentive to do good by direct action
and to facilitate it through every available means.
Nothing occurs except what Allah wills.
There is no intercession regarding the prescribed legal punishments of Allah Almighty
once the matter has reached the ruler.
And on the authority of Ibn 'Abbas (may Allah be pleased with them both),
regarding the story of Barirah and her husband,
he said:
The Prophet (peace and blessings of Allah be upon him) said to her:
"If only you would take him back."
She said:
"O Messenger of Allah,
are you commanding me?"
He said:
"I am only interceding."
She said:
"I have no need of him."
Reported by al-Bukhari.
Among the lessons of the hadith:
Barirah
was the freed slave-woman of 'A'ishah (may Allah be pleased with her);
she was emancipated while married to her husband, Mughith.
He loved her with an overwhelming love,
whereas she did not love him.
So the Messenger of Allah (peace and blessings of Allah be upon him) interceded with her on his behalf.
When she inquired of the Messenger of Allah (peace be upon him)
and it became clear to her
that he was not commanding her with an obligation she could not refuse,
but rather it was a request leaving her the choice,
she chose for herself,
and the Messenger of Allah (peace be upon him) did not rebuke her.
When an enslaved woman is emancipated
while married to an enslaved husband,
she had the option to annul the marriage.
Intercession is not a binding command;
rather, it is a benevolent mediation
and an appeal to fulfill a Muslim's need.
The leader's intercession is not an order,
and it is permissible to decline an intercessor's request,
without this reflecting negatively upon either the one declining or the intercessor.
Riyad al-Salihin.