WEBVTT

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Riyad al-Salihin from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on the Virtue of the Grateful Rich Person,

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who acquires wealth lawfully

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and spends it in the prescribed and commendable ways.

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Allah the Exalted says:

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"As for he who gives and fears Allah and believes in the best reward,

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We will ease him toward ease."

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And the Exalted says:

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"And the most righteous will be spared it—"

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“Who giveth his wealth that he may grow (in goodness).” (92:18)

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“And none hath with him any favour for reward,” (92:19)

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“Except as seeking (to fulfil) the purpose of his Lord Most High.” (92:20)

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"And he is going to be satisfied."

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And the Exalted says:

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"If you disclose your charitable expenditures, they are good;"

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“If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.” (2:271)

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“If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.” (2:271)

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"and Allah is fully Aware of what you do."

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And the Exalted says:

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"Never will you attain righteousness until you spend from that which you love."

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“Ye will not attain unto piety until ye spend of that which ye love. And whatsoever ye spend, Allah is Aware thereof.” (3:92)

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And the verses highlighting the virtue of spending in acts of obedience are numerous and well-known.

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On the authority of 'Abdullah Ibn Mas'ud, 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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"Envy is not justified except in two cases:

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a man whom Allah has given wealth,

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and he spends it entirely in the cause of truth;

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and a man whom Allah has given wisdom,

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by which he judges and which he teaches."

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Agreed upon.

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And on the authority of Ibn 'Umar, may Allah be pleased with them both,

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

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"Envy is not justified except in two cases:

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a man whom Allah has given the Qur'an,

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so he recites and acts upon it during the hours of the night and the hours of the day;

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and a man whom Allah has given wealth,

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so he spends it during the hours of the night and the hours of the day."

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Agreed upon.

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"Al-Anā'" means the hours.

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And on the authority of Abu Hurayrah, may Allah be pleased with him:

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The poor among the Emigrants

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came to the Messenger of Allah, peace and blessings of Allah be upon him,

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and said:

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"The wealthy have attained the highest ranks and everlasting bliss."

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He asked: "How is that?"

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They replied: "They pray as we pray,

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they fast as we fast,

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and they give charity while we do not give charity,

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and they free slaves while we do not free slaves."

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

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"Shall I not teach you something

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by which you will catch up with those who have preceded you,

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and get ahead of those who come after you,

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and no one will be superior to you

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except one who does the like of what you do?"

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They said: "Yes, O Messenger of Allah!"

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He said: "You should glorify Allah, praise Him, and declare His greatness

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thirty-three times after every prayer."

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Then the poor Emigrants returned to the Messenger of Allah, peace and blessings of Allah be upon him,

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and said:

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"Our wealthy brothers heard of what we did,

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and they did the same."

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

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"That is the bounty of Allah which He gives to whom He wills."

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Agreed upon.

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This is the wording of Muslim's narration.

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"Al-Duthūr"

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means abundant wealth.

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And Allah knows best.

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"Dhahaba bi" (carried away / attained)

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means acquired and specifically attained

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"the highest ranks,"

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that is, the exalted stations,

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which signify closeness to Allah the Exalted.

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"Everlasting bliss"

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refers to the bliss of Paradise that never ends.

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"They free"

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means they emancipate slaves.

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Key lessons from the hadith:

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The eagerness of the Companions, may Allah be pleased with them, to perform good deeds;

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their competition in matters of the Hereafter;

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and their striving to do an abundance of righteous acts.

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How the righteous salaf (early generations) spent wealth for the sake of Allah

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and fulfilled the duty of thanking Him, hoping for what is with Allah.

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The avenues of goodness are manifold,

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and the ways to attain reward are diverse and numerous.

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The keenness of the poor Emigrants to learn,

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as shown when they said, "Yes, O Messenger of Allah,"

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meaning: we wish to learn this

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in order to practice it and catch up with those who preceded us,

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and gain the advantage of precedence over those who come after us.

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Whoever seeks to learn a religious matter

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should ask the people of knowledge for guidance.

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The bounty of Allah is immense;

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He bestows it upon whom He wills,

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and it is not permissible for a person to object to Him, Glorified is He,

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regarding what He bestows upon His servants,

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because that does not contradict His wisdom and justice.

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One should know that Allah's giving is a test,

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and His withholding, Glorified is He, is a trial.

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Thus, the believer shows gratitude when given

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and exercises patience when withheld from,

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knowing that everything occurs by divine decree.

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The permissibility of observing the people of goodness and knowledge,

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provided this does not cause them any harm.

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Allah the Exalted says:

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"Every soul will taste death..."

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“Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion.” (3:185)

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“Every soul will taste of death. And ye will be paid on the Day of Resurrection only that which ye have fairly earned. Whoso is removed from the Fire and is made to enter paradise, he indeed is triumphant. The life of this world is but comfort of illusion.” (3:185)

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"...And what is the life of this world except the enjoyment of delusion."

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And the Exalted says:

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“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

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“Lo! Allah! With Him is knowledge of the Hour. He sendeth down the rain, and knoweth that which is in the wombs. No soul knoweth what it will earn to-morrow, and no soul knoweth in what land it will die. Lo! Allah is Knower, Aware.” (31:34)

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And the Exalted says:

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"So when their term has come, they will not remain behind an hour, nor will they precede it."

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And the Exalted says:

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“O ye who believe! Let not your wealth nor your children distract you from remembrance of Allah. Those who do so, they are the losers.” (63:9)

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"And whoever does that—then those are the losers."

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"And spend in the way of Allah from what We have provided you before death approaches one of you..."

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“And spend of that wherewith We have provided you before death cometh unto one of you and he saith: My Lord! If only thou wouldst reprieve me for a little while, then I would give alms and be among the righteous.” (63:10)

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“But Allah reprieveth no soul when its term cometh, and Allah is Informed of what ye do.” (63:11)

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"...And Allah is fully Aware of what you do."

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And the Exalted says:

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“Until, when death cometh unto one of them, he saith: My Lord! Send me back,” (23:99)

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“That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.” (23:100)

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“That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.” (23:100)

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“That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.” (23:100)

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“And when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another.” (23:101)

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"And those whose scales are heavy [with good deeds]—it is they who are the successful."

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“And those whose scales are light are those who lose their souls, in hell abiding.” (23:103)

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“The fire burneth their faces, and they are glum therein.” (23:104)

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“(It will be said): Were not My revelations recited unto you, and then ye used to deny them?” (23:105)

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up to His saying:

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“He will say: How long tarried ye in the earth, counting by years?” (23:112)

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"They will say, 'We remained a day or part of a day;

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so ask those who enumerate.'"

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“He will say: Ye tarried but a little if ye only knew.” (23:114)

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“He will say: Ye tarried but a little if ye only knew.” (23:114)

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“Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?” (23:115)

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And the Exalted says:

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“Is not the time ripe for the hearts of those who believe to submit to Allah's reminder and to the truth which is revealed, that they become not as those who received the scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers.” (57:16)

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“Is not the time ripe for the hearts of those who believe to submit to Allah's reminder and to the truth which is revealed, that they become not as those who received the scripture of old but the term was prolonged for them and so their hearts were hardened, and many of them are evil-livers.” (57:16)

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"...and many of them are defiantly disobedient."

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And the verses on this topic are numerous and well-known.

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On the authority of Ibn 'Umar, may Allah be pleased with them both, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, took hold of my shoulder

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and said:

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"Be in this world as though you were a stranger or a wayfarer."

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And Ibn 'Umar, may Allah be pleased with them both, used to say:

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"When evening comes, do not wait for the morning;

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and when morning comes, do not wait for the evening.

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Take from your health for your illness,

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and from your life for your death."

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Related by al-Bukhari.

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And on the authority of Ibn 'Umar, may Allah be pleased with them both,

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

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"It is not the right of any Muslim person who has something to bequeath

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to pass two nights without having his will written down with him."

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Agreed upon.

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This is the wording of al-Bukhari.

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And in a narration of Muslim:

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"to pass three nights."

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Ibn 'Umar said:

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"Not a single night has passed since I heard the Messenger of Allah, peace and blessings of Allah be upon him, say that,

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except that I had my will with me."

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Key lessons from the hadith:

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The recommendation to hasten to write one's will,

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because a person does not know when death will come upon him;

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and writing a will is not restricted to the sick.

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A believer ought to remember death constantly and be prepared for it.

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The prompt compliance of the Companions, may Allah be pleased with them, with the Messenger of Allah, peace and blessings of Allah be upon him;

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for Ibn 'Umar, may Allah be pleased with them both,

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would not spend a single night without having his will written down with him.

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And on the authority of Anas, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him, drew a few lines

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and said: "This is man, and this is his appointed lifespan."

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And while he is in that state,

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the nearer line approaches him.

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Related by al-Bukhari.

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And on the authority of Ibn Mas'ud, may Allah be pleased with him, who said:

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The Prophet, peace and blessings of Allah be upon him, drew a square line,

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and drew a line in the middle extending outside of it,

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and he drew several small lines toward this middle line

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from the side that is inside the square.

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He then said: "This is man, and this is his appointed lifespan enclosing him—

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or having already surrounded him—

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and this line that extends outward represents his hope;

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while these small lines are the afflictions.

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If this one misses him, that one snaps at him;

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and if that one misses him, this one snaps at him."

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Related by al-Bukhari.

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Key lessons from the hadith:

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The permissibility of striking parables

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and using visual aids in teaching

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so that the concept is more vividly understood by the learner.

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Warning man against the suddenness of death

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while being unprepared for it through righteous deeds.

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Death only arrives unexpectedly.

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The world is filled with trials and hardships,

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so whoever endures them patiently is rewarded.

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Man's hope extends far beyond his lifespan,

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which leads him to think he will realize his hopes before his term expires,

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yet death may overtake him suddenly.

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A person must hasten to repent,

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for he does not know what he will earn tomorrow,

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nor does he know when he will die,

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nor in what land he will die.

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And on the authority of Abu Hurayrah, may Allah be pleased with him,

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

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"Hasten to perform good deeds before seven things overtake you:

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Are you waiting for anything except debilitating poverty,

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or corrupting wealth,

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or incapacitating illness,

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or senility making one deranged,

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or sudden death,

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or the Dajjal—

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and he is the worst unseen evil awaiting—

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or the Hour?

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And the Hour is more grievous and more bitter."

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Related by al-Tirmidhi.

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And on the authority of Abu Hurayrah, 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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"Remember frequently the destroyer of pleasures,"

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meaning death.

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Related by al-Tirmidhi.

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"The destroyer of pleasures"—

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meaning that which cuts them short.

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It is also narrated with an unpointed *dāl* (*hādim*),

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with the letter *dāl*,

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meaning that which eradicates them from their very root.

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Among the benefits derived from this hadith:

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It is recommended for every Muslim, whether healthy or sick,

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to remember death in their heart and upon their tongue,

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and to do so frequently so that it remains constantly before their eyes.

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For that is a greater deterrent against sin and a stronger incentive toward obedience,

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since death disturbs all worldly pleasures.

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Whoever remembers death while facing hardship

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will find it made easier and broader for them;

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and whoever remembers it in times of ease will be kept humble and grounded,

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and thus will always remain prepared for departure.

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On the authority of Ubayy ibn Ka'b (may Allah be pleased with him):

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When a third of the night had passed,

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the Messenger of Allah (peace and blessings of Allah be upon him)

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would stand up and say,

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"O people!

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Remember Allah!

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The first blast of the Trumpet has come,

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followed by the second blast!

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Death has come with all that it brings;

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death has come with all that it brings!"

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I said, "O Messenger of Allah,

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I invoke blessings upon you abundantly.

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How much of my supplication should I dedicate to sending blessings upon you?"

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He replied, "As much as you wish."

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I said, "A quarter?"

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He said, "As much as you wish,

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but if you do more, it is better for you."

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I said, "A half?"

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He said, "As much as you wish,

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but if you do more, it is better for you."

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I said, "Two-thirds?"

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He said, "As much as you wish,

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but if you do more, it is better for you."

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I said, "I will dedicate all of my supplication to sending blessings upon you."

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He said, "Then your worries will be relieved,

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and your sins will be forgiven."

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Related by al-Tirmidhi.

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*Al-Rājifah* refers to the first blast of the Trumpet,

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and *al-Rādifah* refers to the second blast.

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"Of my prayer" means "of my supplication."

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Among the benefits derived from this hadith:

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The best night vigil prayer is during the last third of the night.

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Death is ever close to the servant,

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yet most people are heedless of it.

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The immense virtue of sending blessings upon the Prophet (peace be upon him).

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Invoking blessings upon the Messenger of Allah (peace be upon him)

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is among the prescribed forms of remembrance

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by which hearts find peace,

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and through which worries and sorrows are dispelled.

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Riyadh al-Salihin (The Gardens of the Righteous).