Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 115 of 190
Riyadh Al-Salehin | Episode (125) | Chapter on the virtue of walking to mosques
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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 and blessings of Allah be upon him.
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Chapter: The Virtue of Walking to the Mosques.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"Whoever goes to the mosque or returns,
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Allah prepares for him a lodging in Paradise every time he goes or returns."
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Agreed upon.
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A "lodging" (nuzul) is what is prepared for a guest as an honor upon their arrival.
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From the benefits of the hadith:
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The apparent meaning of the hadith is that the virtue is attained by anyone who comes to the mosque in general,
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but the intended meaning is the one who comes for worship,
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and prayer is at the forefront of that.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"Whoever performs ablution in his house,
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then proceeds to one of the houses of Allah,
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to fulfill one of the obligatory duties of Allah,
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his steps—one of them erases a sin,
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and the other raises a degree."
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Narrated by Muslim.
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From the benefits of the hadith:
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Prayer is not valid without purification,
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and the removal of minor ritual impurity.
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The reward is linked to the one who intends the mosque
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to perform the obligation upon him.
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The servant is held accountable for every small
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and large deed he performs,
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and it is all recorded with Allah,
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even the servant's steps.
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Allah has honored the people of faith
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by making their steps to prayer
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an expiation for their sins,
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and a means of raising their degrees.
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On the authority of Ubayy ibn Ka'b, may Allah be pleased with him,
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who said:
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"There was a man from the Ansar,
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and I do not know of anyone whose house was further from the mosque than his,
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yet he never missed a prayer."
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It was said to him,
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"If you bought a donkey to ride in the darkness and in the scorching heat..."
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He said,
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"It would not please me if my house were right next to the mosque;
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I want my walking to the mosque to be recorded for me,
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and my return when I go back to my family."
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So the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Allah has gathered all of that for you."
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Narrated by Muslim.
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"He never missed a prayer"
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means he never let a prayer pass him by.
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"The scorching heat" (ramda')
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means the intensity of the heat.
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From the benefits of the hadith:
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The eagerness of the Companions to attend congregational prayers in the mosque.
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The fiqh of the Companions, may Allah be pleased with them, in how to acquire good deeds.
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Enduring hardships to reach worship
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multiplies the reward.
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Allah, the Almighty, does not let the work of any worker go to waste, male or female,
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and it is all gathered for them,
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and He will reward them with the best of rewards.
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Walking on foot when going to the mosques
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is better than riding animals.
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Returning from the mosque for one who intended it for worship
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is something for which the servant is rewarded.
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The desirability of giving glad tidings to a Muslim
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if it serves as an incentive to increase his eagerness,
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and strengthens his resolve to maintain acts of obedience and worship.
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On the authority of Jabir, may Allah be pleased with him, who said:
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"The lands around the mosque were empty,
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so the Banu Salamah wanted to move closer to the mosque."
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This reached the Prophet, peace and blessings of Allah be upon him,
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and he said to them:
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"I have heard that you want to move near the mosque."
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They said, "Yes, O Messenger of Allah,
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we have intended that."
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He said:
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"O Banu Salamah,
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stay in your homes, for your footsteps will be recorded."
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"Stay in your homes, for your footsteps will be recorded."
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They said,
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"It would not please us now if we had moved."
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Narrated by Muslim.
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"Banu Salamah"
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are a large clan of the Ansar, specifically from the Khazraj.
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"Your footsteps" (atharakum)
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means your steps and your walking.
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From the benefits of the hadith:
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A servant may intend a matter in which he thinks there is good,
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while the good actually lies elsewhere.
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The desirability of the common people consulting the people of knowledge regarding their affairs.
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The concern of the Messenger, peace and blessings of Allah be upon him,
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for the outskirts of Medina to remain populated by their inhabitants.
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The more steps taken, the greater the reward.
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Acts of righteousness, if they are sincere,
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have their traces recorded as good deeds.
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The desirability of living near the mosque,
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except for one who has another benefit,
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or who wants to increase his reward through more walking,
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provided he does not overburden himself.
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The reasoning for this is
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that they sought to live near the mosque
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for the virtue they knew of it,
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and the Prophet, peace and blessings of Allah be upon him, did not rebuke them for that,
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but rather he prioritized the avoidance of the harm of emptying the outskirts of Medina
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over the mentioned benefit,
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and informed them that in their commuting to the mosque, they had a virtue
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that takes the place of living near the mosque, or even exceeds it.
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On the authority of Abu Musa, 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 people with the greatest reward in prayer
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are those who walk the furthest to it."
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And the furthest,
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and the one who waits for the prayer until he prays it with the Imam
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has a greater reward than the one who prays and then sleeps.
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Agreed upon.
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From the benefits of the hadith:
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The more steps taken to the mosque, the greater the reward.
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The Imam should be among the most knowledgeable of people and the most proficient in reciting the Book of Allah, the Almighty.
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Therefore, it is appropriate to prioritize him over others.
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Praying with the Imam increases the number of Muslims,
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and it demonstrates their unity and cohesion, which intimidates their enemy.
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Praying with the Imam for these reasons is greater than one who prays early and then sleeps.
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On the authority of Buraydah, 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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"Give glad tidings to those who walk in the darkness to the mosques
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of perfect light on the Day of Resurrection."
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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 desirability of showing glad tidings to the people of faith on the Day of Resurrection.
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The servants will be in darkness, except for the people of faith.
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Maintaining the Fajr and Isha prayers in congregation
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is what earns its practitioner light on the Day of Resurrection.
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This is because Allah does not combine for His servants the darkness of this world and the Hereafter;
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so He illuminates their path by the grace of His mercy
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due to their worship in this world.
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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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"Shall I not guide you to that by which Allah erases sins and raises degrees?"
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They said, "Yes, O Messenger of Allah."
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He said:
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"Performing ablution thoroughly despite difficulties,
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and taking many steps to the mosques,
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and waiting for the prayer after the prayer;
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that is the ribat (the station of guarding the frontier)."
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Narrated by Muslim.
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On the authority of Abu Sa'id al-Khudri, 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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"If you see a man frequenting the mosques,
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then testify to his faith."
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Allah, the Almighty, says:
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“He only shall tend Allah's sanctuaries who believeth in Allah and the Last Day and observeth proper worship and payeth the poor-due and feareth none save Allah. For such (only) is it possible that they can be of the rightly guided.” (9:18)
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Narrated by al-Tirmidhi.
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From the benefits of the hadith:
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Those who populate the mosques of Allah with dhikr, prayer, and recitation of the Qur'an
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are the people of faith.
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Chapter: The Virtue of Waiting for Prayer.
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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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"One of you remains in a state of prayer
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as long as the prayer detains him;
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nothing prevents him from returning to his family
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except the prayer."
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Agreed upon.
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From the benefits of the hadith:
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One should maintain the intention while waiting for the prayer.
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This implies that if his intention is diverted by another distraction,
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the mentioned reward is cut off from him.
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Likewise, if another matter shares the intention of waiting,
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this reward is not attained by one whose intention
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is to perform the prayer in the mosque while he is outside of it,
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because the mentioned reward is contingent upon the intention
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and occupying the space with worship.
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The permissibility of applying the term "prayer" to one who is waiting for it,
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if the description is established for him as in the hadith,
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although he is permitted to speak.
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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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"The angels pray for one of you
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as long as he remains in his place of prayer where he prayed,
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as long as he does not break his ablution."
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They say:
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"O Allah, forgive him;
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O Allah, have mercy on him."
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Narrated by al-Bukhari.
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"Pray for one of you"
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means they supplicate for him.
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It has been explained in the hadith as supplication for mercy and forgiveness.
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From the benefits of the hadith:
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The angels supplicate and seek forgiveness for the people of faith.
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The angels are aware of the sins of the children of Adam.
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The virtue of the mosques and that they are the best of places.
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The virtue of waiting for prayer.
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It is recommended for the one waiting in the mosque to remain in a state of ablution.
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On the authority of Anas, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him,
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delayed the Isha prayer one night until half the night had passed.
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Then he turned to us with his face after he had prayed,
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and said:
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"The people have prayed and gone to sleep,
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but you have remained in prayer since you waited for it."
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It was recorded by al-Bukhari.
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The latter part of the night.
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Meaning, its midpoint.
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Among the benefits of this hadith:
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The time for the Isha prayer extends until the middle of the night.
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This has been explicitly stated in the hadith of Abdullah Ibn Amr Ibn al-As in Sahih Muslim, and in
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"When you have prayed Isha,
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its time extends until the middle of the night."
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The recommendation to delay the Isha prayer.
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The recommendation to wait for one prayer after another.
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Riyad al-Salihin.