Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 107 of 190
Riyadh Al-Salehin | Episode (117) | Chapter on helping a comrade
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin, from the words of the Master of the Messengers, peace be upon him.
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Chapter: Assisting one's companion.
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There are many hadiths previously mentioned regarding this chapter.
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Such as the hadith: "Allah is in the aid of the servant..."
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"...as long as the servant is in the aid of his brother."
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And the hadith: "Every act of kindness is a charity."
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And others similar to them.
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On the authority of Abu Sa‘id al-Khudri, may Allah be pleased with him, who said:
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While we were on a journey,
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a man arrived on a riding beast.
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He began to cast his gaze to the right and to the left.
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The Messenger of Allah, peace be upon him, said:
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"Whoever has an excess of riding capacity,
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let him share it with him who has none.
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And whoever has an excess of provisions,
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let him share it with him who has none."
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He then mentioned various types of wealth as he did,
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until we realized that none of us had any right to keep an excess.
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Narrated by Muslim.
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On the authority of Jabir, may Allah be pleased with him,
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from the Messenger of Allah, peace be upon him,
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that he intended to go on an expedition.
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He said:
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"O company of the Muhajirun and the Ansar,
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among your brothers are people who have neither wealth nor kin.
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So let each of you take two or three men with him."
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"For none of us had a mount to carry him except for a turn,"
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meaning a turn like the turn of one of them.
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He said:
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"So I took two or three men with me,
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and I had no more than a turn like the turn of one of them on my camel."
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Narrated by Abu Dawud.
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"A turn" (uqbah),
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means taking turns riding the camel and walking.
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From the benefits of the hadith:
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The Muslim community practices mutual support in carrying the weak.
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And they cooperate to achieve the legitimate goals
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by which it is honored and exalted above the nations of the earth,
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through virtue, righteousness, and piety.
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The recommendation for a person to assist his brother
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in ways that benefit him and do not harm him.
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The Companions endured the hardships of travel to carry the call, propagate Islam, and engage in jihad,
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so that the word of Allah might be the highest.
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The swiftness of the Companions in responding to the guidance of their leader and Prophet, Muhammad, peace be upon him.
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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 be upon him, used to stay behind during the march,
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driving the weak, letting them ride behind him, and praying for them.
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Narrated by Abu Dawud.
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"Driving the weak" means urging them forward.
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From the benefits of the hadith:
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The concern of the Messenger of Allah, peace be upon him, for the comfort of his Companions and his compassion for the weak.
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It is incumbent upon the leader to check on the conditions of those under his care,
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so that he may assist the weak.
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The Muslim community is a mutually supportive and cooperative society,
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like a solid structure, each part strengthening the other.
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Chapter: What one says when mounting a beast for travel.
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Allah the Exalted says:
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“He Who created all the pairs, and appointed for you ships and cattle whereupon ye ride.” (43:12)
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“That ye may mount upon their backs, and may remember your Lord's favour when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them);” (43:13)
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“That ye may mount upon their backs, and may remember your Lord's favour when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them);” (43:13)
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“And lo! unto our Lord we surely are returning.” (43:14)
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On the authority of Ibn ‘Umar, may Allah be pleased with them both,
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that when the Messenger of Allah, peace be upon him, would settle on his camel to set out on a journey,
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he would say "Allahu Akbar" (Allah is the Greatest) three times.
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Then he would say:
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“That ye may mount upon their backs, and may remember your Lord's favour when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them);” (43:13)
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“And lo! unto our Lord we surely are returning.” (43:14)
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"O Allah, we ask You in this journey of ours for righteousness and piety,
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and for deeds that please You.
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O Allah, make this journey of ours easy for us,
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and shorten its distance.
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O Allah, You are the Companion in the journey,
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and the Successor over the family.
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O Allah, I seek refuge in You from the hardships of travel,
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from the gloom of the sights,
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and from a bad outcome regarding wealth, family, and children."
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And when he returned, he would say these words and add to them:
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"We are returning, repenting, worshipping,
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and to our Lord praising."
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Narrated by Muslim.
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"Muqrinin mutiqin" means we are capable and able.
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"Wa‘tha’" is hardship.
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"Ka’abah" is a change in the soul due to sadness or the like.
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"Munqalab" is the return.
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"Muqrinin mutiqin,"
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meaning we would not have been able to subdue and use it,
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were it not for Allah the Exalted subjecting it to us.
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"Gloom of the sights" (ka’abat al-manzar),
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is what displeases a person regarding his family and wealth,
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such as death, loss, or illness.
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"Hardships of travel" (wa‘tha’ al-safar),
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meaning its difficulty and toil.
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"A’ibun" means returning.
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From the benefits of the hadith:
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This dhikr is the supplication for travel.
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It is recommended to begin with it when one intends to travel.
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The time for this supplication
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is when mounting the back of a beast, a car,
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an airplane, or a ship.
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The recommendation to recite this supplication when returning from travel,
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with the addition mentioned at the end.
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It indicates that returning safely is a bounty and a blessing.
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The servant should renew his gratitude at that time.
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The recommendation to say "Allahu Akbar" when the traveler ascends something elevated.
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All of the servant's affairs are in the hand of Allah the Exalted.
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He is the One to whom the servant should turn with his heart and his speech,
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seeking success and hoping for goodness and ease.
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The servant should thank his Lord for the blessings He has granted him, which none can count except the One who bestows them.
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On the authority of ‘Abdullah ibn Sarjas, may Allah be pleased with him, who said:
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When the Messenger of Allah, peace be upon him, would travel,
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he would seek refuge from the hardships of travel, the gloom of the return,
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the decline after stability, the supplication of the oppressed,
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and a bad sight regarding family and wealth.
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Narrated by Muslim.
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This is how it is in Sahih Muslim:
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"Al-hawr ba‘d al-kawn" with the letter nun.
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It was also narrated this way by al-Tirmidhi and al-Nasa’i.
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Al-Tirmidhi said they also narrate it as "al-kawr" with the letter ra’.
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Both have a valid basis.
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The scholars said its meaning with both the nun and the ra’ is:
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Returning from uprightness, or from increase to decrease.
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They said the narration with the ra’ is taken from the winding of the turban,
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which is its wrapping and gathering.
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And the narration with the nun is from "kawn" (existence),
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the verbal noun of "kana yakunu kawnan," meaning to exist and be established.
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From the benefits of the hadith:
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The recommendation to seek refuge when traveling from what displeases the traveler regarding his family and wealth.
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This is done by reciting the aforementioned supplication.
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Seeking refuge in Allah from misguidance and deviation from the Sunnah.
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And the dislike of returning to disbelief,
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just as one dislikes being cast into the Fire.
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The servant should avoid injustice and its causes,
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for it will be darkness on the Day of Resurrection.
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On the authority of ‘Ali ibn Rabi‘ah, who said:
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I witnessed ‘Ali ibn Abi Talib, may Allah be pleased with him,
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when a beast was brought for him to ride.
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When he placed his foot in the stirrup, he said:
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"Bismillah" (In the name of Allah).
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When he settled on its back, he said:
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"Alhamdulillah" (Praise be to Allah).
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Then he said:
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“That ye may mount upon their backs, and may remember your Lord's favour when ye mount thereon, and may say: Glorified be He Who hath subdued these unto us, and we were not capable (of subduing them);” (43:13)
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"And indeed, to our Lord we will return."
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Then he said:
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"Alhamdulillah"
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three times.
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Then he said:
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"Allahu Akbar"
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three times.
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Then he said:
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"Glory be to You, I have wronged myself, so forgive me,
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for none forgives sins except You."
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Then he laughed.
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It was said:
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"O Commander of the Faithful,
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what made you laugh?"
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He said:
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"I saw the Prophet, peace be upon him, do as I have done.
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Then he laughed.
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So I said:
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'O Messenger of Allah,
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what made you laugh?'
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He said:
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'Your Lord is amazed at His servant when he says:
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Forgive me my sins,
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knowing that no one forgives sins except Me.'"
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Narrated by Abu Dawud and al-Tirmidhi.
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From the benefits of the hadith:
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The recommendation to say "Bismillah"
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when placing the foot in the stirrup,
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or entering a car or other means of travel.
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The travel supplication is recited when one is settled in the means of travel.
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The Companions followed the example of the Messenger of Allah, peace be upon him,
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in all his states and actions.
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Affirming the attribute of laughter for Allah the Exalted.
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The servant should examine himself,
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and count his sins to seek forgiveness for them,
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and he will find Allah to be the Accepter of Repentance, the Merciful.
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Chapter: The traveler saying "Allahu Akbar"
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when ascending mountain passes and the like,
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and saying "Subhanallah" (Glory be to Allah) when descending valleys and the like,
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and the prohibition of exaggerating by raising the voice in takbir and the like.
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On the authority of Jabir, may Allah be pleased with him, who said:
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"When we ascended, we would say 'Allahu Akbar,'
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and when we descended, we would say 'Subhanallah.'"
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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It is the Sunnah for the traveler, if he ascends a mountain, a hill, or an elevation,
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to say "Allahu Akbar."
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And if he descends into a valley or a ravine,
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to say "Subhanallah."
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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
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The Prophet, peace be upon him, and his armies,
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when they ascended mountain passes, would say "Allahu Akbar,"
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and when they descended, they would say "Subhanallah."
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Narrated by Abu Dawud.
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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
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When the Prophet, peace be upon him, would return from Hajj or ‘Umrah,
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whenever he reached a mountain pass or a high ground,
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he would say "Allahu Akbar" three times.
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Then he would say:
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"There is no god but Allah alone, He has no partner.
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“All that is in the heavens and all that is in the earth glorifieth Allah; unto Him belongeth Sovereignty and unto Him belongeth praise, and He is Able to do all things.” (64:1)
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And He is capable of all things.
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We are returning, repenting,
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worshipping, prostrating,
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We are grateful to our Lord.
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Allah has fulfilled His promise.
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He granted victory to His servant.
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And He alone defeated the confederates.
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Agreed upon.
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In a narration by Muslim:
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When he returned from military expeditions, raiding parties, Hajj, or 'Umrah.
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His saying:
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"Awfa" (ascended).
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Meaning, he climbed up.
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And his saying "Fadfad":
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It is the rough, elevated part of the land.
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"Qafala" means he returned.
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Among the benefits of the hadith:
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The traveler should say Takbir upon reaching mountain passes, high ground, and mountains.
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It should be done three times.
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Returning from travel is a blessing for which one should thank Allah.
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By expressing His praise, His greatness, and His Takbir.
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And by declaring His transcendence, and showing humility and neediness before Him.
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On the authority of Abu Hurayrah, may Allah be pleased with him:
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That a man said:
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"O Messenger of Allah,
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I intend to travel,
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so advise me."
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He said:
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"I advise you to fear Allah,
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and to say Takbir upon every high place."
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When the man turned to leave,
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he said:
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"O Allah, shorten the distance for him,
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and make the travel easy for him."
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Narrated by Al-Tirmidhi.
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"Sharaf" means an elevation or high ground.
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"Walla" means he went away.
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Among the benefits of the hadith:
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The recommendation to seek advice from people of knowledge, virtue, and piety
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when one intends to travel.
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The best provision a traveler can take with him
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is the fear of Allah.
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And teaching him the etiquette of travel.
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A Muslim’s supplication for his brother in his absence
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benefits him both during his travels and when he is at home.
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It keeps the plots of Satan away from him,
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and facilitates his journey.
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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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We were with the Prophet, peace be upon him, on a journey.
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Whenever we overlooked a valley,
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we would proclaim Tahlil and Takbir,
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and our voices would rise.
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The Prophet, peace be upon him, said:
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"O people,
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be gentle with yourselves,
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for you are not calling upon one who is deaf or absent.
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Indeed, He is with you;
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He is All-Hearing, Ever-Near."
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Agreed upon.
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"Irba'u" means be gentle with yourselves.
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Among the benefits of the hadith:
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The dislike of raising one's voice during supplication and remembrance.
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Affirming that Allah possesses hearing and sight.
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And that He hears voices even if they are soft.
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And He sees everything, even if it is minute.
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Not even the weight of an atom in the earth or in the heavens escapes Him.
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The Tafsir of Allah’s "being with" (ma'iyyah):
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It is a presence of knowledge encompassing all of creation,
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and a presence of care and closeness to the believers.
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Clarification that Allah, the Exalted, is never absent from His creation such that they must call out to Him [as if He were far].
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Rather, He is near and responsive.
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Riyad al-Salihin.