Riyadh Al-Salehin | Episode (40) | Chapter on glorifying the sanctities of Muslims, explaining their rights, and showing compassion and mercy to them (2)

0:00 *Riyad al-Salihin* from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

0:09 Chapter on the Sanctity of the Rights of Muslims,

0:15 Clarifying Their Rights, and Showing Them Compassion and Mercy.

0:20 On the authority of Ibn 'Umar, may Allah be pleased with them both,

0:24 that the Messenger of Allah, peace and blessings of Allah be upon him, said:

0:29 "A Muslim is the brother of a Muslim: he neither wrongs him nor surrenders him to an enemy.

0:34 Whoever attends to the need of his brother, Allah will attend to his need.

0:39 Whoever relieves a Muslim of an affliction, Allah will relieve him of an affliction from the afflictions of the Day of Resurrection.

0:49 And whoever conceals the fault of a Muslim, Allah will conceal his faults on the Day of Resurrection."

0:54 Agreed upon.

0:58 "He neither wrongs him" means he does not unlawfully diminish his wealth or his rights, nor does he transgress against him.

1:05 "Nor surrenders him" means he does not abandon him to his enemy or to his haters to harm him.

1:12 "Relieves" means removes, and "an affliction" (*kurbah*) refers to severe distress and anguish.

1:19 Among the benefits of the hadith:

1:24 Muslims are brothers bound by mutual love and cooperative partners,

1:29 each complementing the other so that the communal structure is perfected and strengthened.

1:34 Striving to fulfill the needs of Muslims and relieve their distress is an act of drawing near to Allah,

1:41 and a means for one's own needs to be fulfilled, distress relieved, and sorrow dispelled.

1:47 It is forbidden to wrong a Muslim or abandon him to the mercy of oppressors and their accomplices.

1:53 A Muslim rightly aids his brother, restrains him from committing injustice, and never abandons him to his enemy.

2:00 On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

2:06 The Messenger of Allah, peace and blessings of Allah be upon him, said:

2:10 "A Muslim is the brother of a Muslim: he does not betray him, lie to him, or forsake him.

2:17 Everything belonging to a Muslim is inviolable to another Muslim: his honor, his wealth, and his blood.

2:23 Piety is right here.

2:26 It is evil enough for a man to look down upon his fellow Muslim."

2:31 Narrated by al-Tirmidhi.

2:35 "He does not betray him" means he does not withhold his right, which stems from treachery, the opposite of trustworthiness.

2:43 "He does not lie to him" means he does not falsely accuse him of lying,

2:47 nor does he report something contrary to the truth to him.

2:51 "He does not forsake him" means he does not withhold assistance from him.

2:55 "His honor" (*'ird*) refers to his personal dignity and noble reputation,

2:59 which must not be violated through reviling, backbiting, slander, or defamation.

3:05 "It is evil enough for a man" means looking down upon Muslims suffices as a profound evil.

3:12 Among the benefits of the hadith:

3:14 Muslims are brothers who are trustworthy and God-fearing,

3:18 mutually supporting one another in goodness and righteousness.

3:21 Holding Muslims in contempt is a sign of arrogance,

3:24 and arrogance is evil in its entirety.

3:27 The wealth, blood, and honor of a Muslim are inviolable without legitimate legal justification.

3:32 Piety (*taqwa*) toward Allah prevents wrongdoing, pride, and heedless insolence.

3:38 On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

3:43 The Messenger of Allah, peace and blessings of Allah be upon him, said:

3:47 "Do not envy one another, do not artificially inflate prices (*tanajush*),

3:50 do not hate one another, do not turn your backs on one another,

3:54 and do not undercut one another in trade.

3:58 Rather, be servants of Allah, brothers.

4:01 A Muslim is the brother of a Muslim:

4:04 he neither wrongs him, scorns him, nor forsakes him.

4:08 Piety is right here" —

4:11 and he pointed to his chest three times —

4:14 "It is evil enough for a man

4:17 to look down upon his fellow Muslim.

4:20 Everything belonging to a Muslim is inviolable to another Muslim:

4:23 his blood, his wealth, and his honor."

4:26 Narrated by Muslim.

4:30 *Najash* is to artificially raise the bidding price of an item

4:33 being auctioned in the marketplace or elsewhere,

4:36 having no intention of purchasing it,

4:39 but rather intending to deceive someone else;

4:42 and this is strictly forbidden.

4:44 *Tadabur* (turning one's back) means to shun a person,

4:47 boycott him, and treat him as though he were

4:50 cast behind one's back.

4:53 "Do not envy one another"

4:57 means let none of you envy the other;

5:00 envy (*hasad*) is wishing for the removal of a blessing.

5:03 "Do not hate one another"

5:06 means let none of you harbor hatred toward another for reasons other than for the sake of Allah.

5:09 Among the benefits of the hadith:

5:13 The prohibition of envy,

5:16 which is firmly established in the Book, the Sunnah,

5:19 and the consensus of the Ummah.

5:22 The prohibition of artificial bid-rigging (*najash*),

5:25 because it is rooted in cheating and deception,

5:29 hazard, and harm.

5:32 Boycotting among Muslims

5:35 that leads to alienation and severing ties is forbidden,

5:38 for Allah has made Muslims brethren,

5:41 and brothers are meant to love one another.

5:45 The prohibitions against this have multiplied

5:48 to the point of being mutawatir (mass-transmitted).

5:51 It is not permissible to inflict harm on a Muslim

5:54 in any manner whatsoever, whether by word, deed,

5:57 or unjustified gesture.

6:00 On the authority of Anas, may Allah be pleased with him,

6:04 from the Prophet, peace and blessings of Allah be upon him, who said:

6:07 "None of you truly believes

6:10 until he loves for his brother what he loves for himself."

6:14 Agreed upon.

6:16 And on his authority, who said:

6:18 The Messenger of Allah, peace and blessings of Allah be upon him, said:

6:21 "Help your brother, whether he is an oppressor or is oppressed."

6:24 A man said:

6:27 "O Messenger of Allah,

6:30 I help him if he is oppressed,

6:33 but have you considered if he is an oppressor, how should I help him?"

6:36 He said:

6:38 "By restraining him or preventing him from committing injustice;

6:41 that is indeed helping him."

6:45 Narrated by al-Bukhari.

6:48 Among the benefits of the hadith:

6:52 The obligation of coming to the aid of the oppressed.

6:55 Restraining the hand of the oppressor

6:58 is helping him overcome his own base desires and his devil.

7:01 The obligation of enjoining good and forbidding wrong.

7:04 The obligation of upholding the rights of faith-based brotherhood.

7:07 Islam transformed

7:11 the concepts of the pre-Islamic Jahiliyyah from destruction to constructive development;

7:14 for the people of the Jahiliyyah used to support one another blindly,

7:17 whether they were the ones oppressed

7:20 or were actively oppressing others,

7:23 based on pagan tribalism (*'asabiyyah*).

7:26 Islam taught its followers

7:29 to place matters in their proper perspective:

7:32 a Muslim helps his oppressed brother

7:35 by reclaiming his right and deterring his oppressor,

7:39 never leaving him free to devour the wealth of Allah's servants,

7:42 tear down their honor, or shed their blood.

7:45 On the authority of Abu Hurayrah, may Allah be pleased with him,

7:49 that the Messenger of Allah, peace and blessings of Allah be upon him,

7:52 said:

7:55 "The rights of a Muslim upon a Muslim are five:

7:58 returning greetings of peace, visiting the sick,

8:01 following funeral processions,

8:04 accepting invitations, and responding to the one who sneezes."

8:07 Agreed upon.

8:10 In a narration by Muslim:

8:13 "The rights of a Muslim are six:

8:16 when you meet him, greet him with peace;

8:19 when he invites you, accept his invitation;

8:22 when he seeks your sincere counsel, advise him;

8:25 when he sneezes and praises Allah, pray for Allah's mercy upon him;

8:28 when he falls ill, visit him;

8:31 and when he dies, follow his funeral procession."

8:35 That is, these are obligatory and binding duties.

8:38 Responding to the one who sneezes (*tashmit*)

8:42 is your saying to whoever sneezes and praises Allah:

8:45 "May Allah have mercy on you" (*yarhamukallah*).

8:49 Among the benefits of the hadith:

8:52 Returning the greeting of peace is an individual obligation (*fard 'ayn*)

8:55 when the person greeted is alone,

8:58 while it suffices for one person to respond on behalf of a group.

9:01 Visiting the sick is among his established rights over fellow Muslims.

9:05 Accompanying funeral processions from their place of departure,

9:09 praying over them,

9:12 and burying them are communal obligations (*fard kifayah*).

9:15 The obligation to accept invitations,

9:18 provided they do not involve sin.

9:21 Responding to the one who sneezes is an individual obligation,

9:24 according to his saying, peace and blessings of Allah be upon him:

9:27 "It is a duty upon everyone who hears him."

9:31 The one who sneezes does not merit this response unless he says:

9:34 "Praise be to Allah" (*al-hamdu lillah*).

9:37 Offering sincere advice to whoever seeks it

9:40 is an obligatory duty upon the one consulted.

9:43 The greatness of the Islamic methodology

9:46 in reinforcing the bonds of society

9:49 and strengthening the ties of mutual love among its members.

9:54 On the authority of Abu 'Umarah,

9:57 al-Bara' ibn 'Azib, may Allah be pleased with them both, who said:

10:00 "The Messenger of Allah, peace and blessings of Allah be upon him, commanded us with seven things

10:03 and forbade us from seven:

10:06 he commanded us to visit the sick,

10:09 to follow funeral processions,

10:12 to pray for the one who sneezes,

10:15 to help fulfill the oath of one who adjures us,

10:18 to support the oppressed,

10:21 to accept the invitation of the host,

10:24 and to spread greetings of peace.

10:27 And he forbade us from wearing gold rings,

10:30 from wearing silk-embroidered garments (*al-qasiyy*),

10:33 and from wearing plain silk, heavy brocade (*istabraq*), and ornate silk (*dibaj*)."

10:36 Agreed upon.

10:39 In another narration:

10:42 "and announcing lost items" is mentioned among the first seven.

10:46 *Al-Mayathir*

10:49 is the plural of *maytharah*, which is a cushion made of silk

10:52 stuffed with cotton or similar filling,

10:55 placed upon saddles and camel litters.

10:58 *Al-Qasiyy*

11:01 refers to garments woven from a blend of silk and linen.

11:04 "Announcing lost property"

11:07 means seeking out its owner by advertising it.

11:11 "Helping fulfill the oath"

11:14 means complying with and validating the request of one who implores you by oath

11:17 to perform what he asked of you,

11:20 provided it is lawful and within your capability to do.

11:23 *Dibaj* is a variety of pure, thick silk.

11:26 *Istabraq*

11:29 is thick, coarse brocade made of silk.

11:33 Among the benefits of the hadith:

11:36 The obligation upon anyone capable of aiding an oppressed person,

11:39 by restoring his rights to him

11:42 and deterring his oppressor from harming him.

11:45 The prohibition of using gold and silver vessels.

11:49 The prohibition against men wearing gold rings.

11:52 The prohibition against men wearing silk.

11:55 and on searching for lost property in the mosques,

11:58 from *Riyad al-Salihin*.

Riyadh Al-Salehin | Episode (40) | Chapter on glorifying the sanctities of Muslims, explaining their rights, and showing compassion and mercy to them (2)

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