Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 63 of 190
Riyadh Al-Salehin | Episode (73) | Chapter on the virtue of hunger, harsh living, and abandoning desires (3)
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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 Hunger, an Austere Life,
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and Contenting Oneself with Little in Food, Drink, and Clothing,
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as Well as Other Selfish Pleasures, and Abandoning Desires.
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On the authority of Muhammad ibn Sirin,
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from Abu Hurayrah (may Allah be pleased with him), who said:
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"I have seen myself collapsing between the pulpit of the Messenger of Allah (peace and blessings of Allah be upon him)
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and the chamber of 'A'ishah (may Allah be pleased with her), having fallen unconscious.
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A passerby would come along and place his foot upon my neck,
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thinking that I was possessed by madness, yet there was no madness in me;
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it was nothing other than severe hunger."
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Narrated by al-Bukhari.
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"I collapse" (*akhissu* / *akharru*) means: I fall down.
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"Having fallen unconscious" (*maghshiyyan 'alayya*),
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that is: fainted.
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"He places his foot upon my neck":
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this was the custom done to someone thought to have suffered a fit of madness until he regained consciousness.
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Key lessons of the hadith:
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The severe distress of extreme hunger, and that it can overwhelm a person,
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causing them to lose control over themselves and their senses.
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The patience of the Companions in enduring poverty and hunger,
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and their restraint from begging people.
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Whoever is unaware of the true reality of a matter
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is excused for not offering assistance,
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until the situation becomes clear to him
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and he realizes what duty of aid is required of him.
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An illustration of certain customs of the Arabs,
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where they would place their feet on the neck of a madman until he regained consciousness.
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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"The Messenger of Allah (peace and blessings of Allah be upon him) passed away
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while his coat of armor was mortgaged to a Jewish man
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for thirty *sa's* of barley."
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Agreed upon.
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The coat of armor (*al-dir'*) is what is worn in battle,
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and it is made of iron.
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"Mortgaged" (*marhunah*): *al-rahn* literally means detention/pledging, and in legal terminology (*shar'an*):
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placing a valuable asset as security with the creditor,
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so that he may recover his due right from it
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if the debtor is unable to settle the debt.
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Key lessons of the hadith:
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The asceticism of the Messenger of Allah (peace and blessings of Allah be upon him) regarding worldly life,
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his avoidance of amassing its wealth or becoming preoccupied with its affairs,
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and his detachment from its burdens and concerns.
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The permissibility of conducting business with the People of the Book and borrowing from them.
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The legal validity of collateral (*al-rahn*) to secure rights.
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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) mortgaged his coat of armor for barley,
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and I walked to the Prophet (peace be upon him) carrying barley bread
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and altered, rancid fat."
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"And I certainly heard him say:
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'Not a single *sa'* has remained in the morning or the evening for the household of Muhammad,'
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though they were nine households."
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Narrated by al-Bukhari.
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*Al-Ihalah* is melted fat,
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and *al-sanikhah* is fat that has turned rancid and altered in smell.
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Key lessons of the hadith:
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The complete humility of the Messenger of Allah (peace and blessings of Allah be upon him),
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his asceticism and contenting himself with very little of worldly life,
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despite having the ability to attain it,
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and his generosity, which led him not to hoard or store up provisions,
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to the point of needing to pawn his coat of armor.
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The patience of the Messenger of Allah (peace and blessings of Allah be upon him)
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and his household in enduring narrow living conditions,
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and being content with the bare minimum.
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The permissibility of dealing commercially with non-Muslims
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in matters where the specific transaction is not established as prohibited,
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without regard to the corruption of their beliefs or their internal transactions among themselves.
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The permissibility of selling, pawning, or leasing weapons to a non-Muslim,
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so long as he is not a combatant enemy (*harbi*).
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The affirmation of property rights held by non-Muslim subjects (*ahl al-dhimmah*).
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The permissibility of purchasing on deferred payment,
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provided that the deferred price is not increased solely on account of the extended period.
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The legal validity of collateral (*al-rahn*) while residing at home (not traveling),
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which clarifies that the mention of travel in the verse of Allah the Exalted
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“If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do.” (2:283)
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was mentioned merely according to the typical situation.
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The Prophet's turning away
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from dealing with the wealthy Companions to dealing with the Jews
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was either to demonstrate its legal permissibility,
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or because the Companions had no food surplus beyond their own needs at that time,
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or out of fear that they would refuse to accept any price or compensation from him,
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and he did not wish to burden them.
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said:
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"I saw seventy of the people of al-Suffah,
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and not a single man among them had a cloak (*rida'*).
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They had either a lower garment (*izar*) or a single wrapper (*kisa'*),
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which they tied around their necks; some reached down to midway on the shins,
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while others reached to the ankles,
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and a man would gather it with his hand, disliking that his nakedness (*'awrah*) might be exposed."
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Narrated by al-Bukhari.
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On the authority of 'A'ishah (may Allah be pleased with her), who said:
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"The mattress of the Messenger of Allah (peace and blessings of Allah be upon him) was made of tanned leather stuffed with palm fiber."
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Narrated by al-Bukhari.
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*Adam* means: tanned leather.
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*Lif* means: the fine fiber of the date-palm.
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Key lessons of the hadith:
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The humility of the Messenger of Allah (peace and blessings of Allah be upon him),
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his turning away from worldly luxuries,
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and his contentment with very little in his dress, garments, and bedding.
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On the authority of Ibn 'Umar (may Allah be pleased with them both), who said:
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"We were sitting with the Messenger of Allah (peace and blessings of Allah be upon him)
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when a man from the Ansar came and greeted him with peace,
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and then the Ansari turned back to leave.
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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'O brother of the Ansar,
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how is my brother Sa'd ibn 'Ubadah?'
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He replied: 'He is well.'
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The Messenger of Allah (peace and blessings of Allah be upon him) said:
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'Which of you will visit him?'
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So he stood up, and we stood up with him, being over ten in number,
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having neither sandals, leather socks, caps, nor tunics;
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we walked across those salty tracts until we reached him.
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His people drew back from around him
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until the Messenger of Allah (peace and blessings of Allah be upon him)
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and the Companions with him drew near."
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Narrated by Muslim.
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"Visiting him" (*ya'uduhu*) comes from *'iyadah*, meaning: visiting the sick.
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*Khafaf* (leather socks):
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*al-khuff* is a shoe made of leather,
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worn on the foot,
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and covering the ankles.
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*Qalanis* (caps):
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*al-qulunsuwah* is a head covering.
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*Al-Sibakh* (salty tracts):
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it is land covered with salinity,
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where hardly anything grows except a few sparse shrubs.
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Key lessons of the hadith:
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The eagerness of the Companions (may Allah be pleased with them)
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to sit in the company of the Messenger of Allah (peace and blessings of Allah be upon him)
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to gain understanding of their religion.
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The asceticism of the Companions and their minimal clothing,
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and their patience through severe poverty and rough living.
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Whoever approaches a gathering
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should initiate greeting them with peace before speaking;
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this is the Sunnah.
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A leader ought to check upon his subjects
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and inquire after their well-being.
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A testimony from the Messenger of Allah (peace and blessings of Allah be upon him)
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to the faith of Sa'd ibn 'Ubadah,
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when he said:
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"How is my brother Sa'd ibn 'Ubadah?"
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The recommendation of visiting the sick and encouraging fellow brethren to do so.
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The recommendation that whoever is asked about a sick person
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should say: "He is doing well."
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The recommendation of making space in a gathering for a visitor.
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On the authority of 'Imran ibn Husayn (may Allah be pleased with them both),
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from the Prophet (peace and blessings of Allah be upon him), that he said:
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"The best of you are my generation,
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then those who follow them,
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then those who follow them."
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'Imran said:
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"I do not know
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whether the Prophet (peace and blessings of Allah be upon him) mentioned it two or three times."
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"Then, after them, there will come a people who give testimony without being asked to testify,
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who betray and are not trusted,
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who make vows and do not fulfill them,
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and obesity will become prevalent among them."
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Agreed upon.
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"They betray" (*yakhoonoon*):
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meaning they curtail rights and breach trusts.
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"They make vows" (*yandhiroon*):
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a vow (*nadhr*) is
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committing oneself to an act of obedience that is not obligatory by default in Islamic law.
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*Al-Siman* (obesity) means an excess of body fat and flesh.
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Key lessons of the hadith:
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The superiority of the people of the first three generations over those who come after them.
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The further the era is from the time of the Messenger of Allah (peace and blessings of Allah be upon him),
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the less virtue and excellence it possesses.
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The warning against giving testimony before being asked to testify,
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unless the testimony is required to avert an injustice, repel an assailant,
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or restore and uphold a rightful claim.
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Treachery is a grave corruption in society
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that leads to the proliferation of evils.
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The encouragement to fulfill vows,
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as it is among the characteristics of the believers.
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A foretelling of what people's state will become regarding the appearance of obesity,
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which points to laziness, sluggishness,
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complacency with worldly indulgence, and abandoning striving in the cause of Allah.
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On the authority of Abu Umamah (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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'O son of Adam, if you give away what is surplus to your needs, it is better for you,
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and if you withhold it, it is bad for you;
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yet you are not blamed for keeping what is sufficient,
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and begin with those whom you support.'"
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Narrated by al-Tirmidhi.
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*Al-Fadl* means what exceeds one's actual need.
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"You are not blamed" (*wa-la tulam*):
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that is, no legal blame or reproach attaches to you in the Shari'ah.
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*Kafaf* (sufficiency) means retaining what meets one's basic needs.
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"Those whom you support" (*man ta'ul*):
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that is, those whose financial maintenance is obligatory upon you.
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Key lessons of the hadith:
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Encouragement to spend in the way of Allah,
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and warning against stinginess and greed.
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The permissibility of keeping enough wealth to cover the necessary needs of oneself and one's family.
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Spending surplus wealth brings goodness,
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while hoarding it generally results in harms and evils.
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The best of matters is sufficiency (*al-kafaf*),
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and it is what the Prophet (peace and blessings of Allah be upon him) prayed for.
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The best charity is that given to one's family and close relatives,
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because it combines both charity and upholding family ties.
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On the authority of 'Ubaydullah ibn Mihsan al-Ansari al-Khatmi (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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"Whoever among you wakes up secure in his heart and home,
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healthy in his body,
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and possessing his daily sustenance,
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it is as if the entire world has been gathered for him."
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Related by al-Tirmidhi.
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"In his sirb" means within himself, and it is also said: among his people.
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"Gathered" means brought together for him.
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"In its entirety" means in all its aspects.
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Among the lessons of the hadith:
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A servant's essential need in this world is safety and sufficient provision;
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whoever possesses both has truly attained the entire world.
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Sustenance is not attained merely through strength,
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but rather through earnest striving and relying upon Allah Almighty.
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On the authority of 'Abdullah ibn 'Amr ibn al-'As (may Allah be pleased with them both),
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that the Messenger of Allah (peace be upon him) said:
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"Successful indeed is the one who embraces Islam,
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is granted just sufficient sustenance,
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and whom Allah makes content with what He has given him."
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Related by Muslim.
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"Successful..."
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"Successful" means has triumphed.
13:54
"Made him content" means made him satisfied with what was apportioned to him.
13:59
Among the lessons of the hadith:
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Every disbeliever is a loser,
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while the people of faith are the truly victorious in this world and the Hereafter.
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When sustenance is just sufficient for one's needs,
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it safeguards a person from humiliation,
14:17
and typically protects them from transgression.
14:20
Contentment is the true reality of wealth.
14:23
Faith in Allah and the Last Day
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yields satisfaction and contentment,
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which are the foundation of all good in this world and the Hereafter.
14:33
On the authority of Abu Muhammad,
14:37
Fadalah ibn 'Ubayd al-Ansari (may Allah be pleased with him),
14:41
that he heard the Messenger of Allah (peace be upon him) say:
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"Glad tidings are for the one who is guided to Islam,
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whose livelihood is just sufficient,
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and who remains content."
14:54
Related by al-Tirmidhi.
14:56
"Tuba" is a verbal noun derived from goodness,
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and it is firmly established from the Messenger of Allah (peace be upon him)
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that it also refers to a tree in Paradise.
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"Guided" means directed and granted success.
15:13
Among the lessons of the hadith:
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A person's happiness lies in the perfection of their faith, having sufficient livelihood,
15:21
and being content with what Allah has granted them.
15:25
[From] Riyad al-Salihin (The Meadows of the Righteous).