Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 172 of 190
Riyadh Al-Salehin | Episode (182) | Chapter on the dislike of singling out Friday for fasting
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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 Dislike of Singling Out Friday for Fasting
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Or Singling Out Its Night for Prayer from Among Other Nights
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From Abu Hurayrah, 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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"Do not single out the night of Friday for prayer from among other nights,
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And do not single out the day of Friday for fasting from among other days,
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Unless it is part of a fast that one of you habitually observes."
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Narrated by Muslim.
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From the benefits of the hadith:
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The prohibition of singling out the day of Friday for fasting,
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And its night for prayer.
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And from Abu Hurayrah, may Allah be pleased with him, who said:
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I heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"None of you should fast on Friday,
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Unless he fasts a day before it or a day after it."
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Agreed upon.
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From the benefits of the hadith:
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The prohibition of fasting on Friday alone.
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This prohibition is lifted
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By fasting a day before it or a day after it.
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And from Muhammad Ibn 'Abbad, who said:
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I asked Jabir, may Allah be pleased with him:
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"Did the Prophet, peace and blessings of Allah be upon him, forbid
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Fasting on Friday?"
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He said: "Yes."
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Agreed upon.
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And from the Mother of the Believers, Juwayriyah Bint al-Harith, may Allah be pleased with her,
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That the Prophet, peace and blessings of Allah be upon him,
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Entered upon her on a Friday,
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Entered upon her on a Friday,
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While she was fasting.
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He said:
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"Did you fast yesterday?"
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She said: "No."
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He said:
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"Do you intend to fast tomorrow?"
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She said: "No."
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He said:
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"Then break your fast."
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Narrated by al-Bukhari.
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From the benefits of the hadith:
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The prohibition of singling out Friday for fasting.
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This prohibition is lifted by fasting a day before or after it.
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The permissibility of a voluntary faster breaking their fast after having started,
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And there is no blame upon them.
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The obligation for a man to look after the affairs of his household,
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And to ask them about their worship and obedience,
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And to correct what is contrary to the Sunnah by hand and tongue.
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Chapter: The Prohibition of Wisal (Continuous Fasting)
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This is to fast for two days or more
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Without eating or drinking in between.
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From Abu Hurayrah and 'A'ishah, may Allah be pleased with them both,
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That the Prophet, peace and blessings of Allah be upon him, forbade Wisal.
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Agreed upon.
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From the benefits of the hadith:
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An explicit prohibition against continuing a fast without breaking it.
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A warning against affectation, extremism, and over-scrupulousness in religion
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Beyond what Allah the Exalted has legislated.
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A manifestation of the vastness of Allah’s mercy and His kindness to His servants,
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And that He, Majestic is His Majesty, is more merciful to them than they are to themselves.
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From 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, forbade Wisal.
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They said: "But you practice Wisal."
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He said: "I am not like you;
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I am fed and given drink."
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Agreed upon, and this is the wording of al-Bukhari.
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From the benefits of the hadith:
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Among his specific characteristics, peace and blessings of Allah be upon him,
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Was the permissibility of practicing Wisal in fasting,
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For he was granted strength, patience, and endurance
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That was not granted to others among the people.
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Chapter: The Prohibition of Sitting on a Grave
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From 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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"For one of you to sit on a burning coal,
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Which burns his clothes and reaches his skin,
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Is better for him than to sit on a grave."
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Narrated by Muslim.
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"Reaches": meaning it touches his skin and burns it.
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From the benefits of the hadith:
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The prohibition of sitting on graves,
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Due to the stern threat of severe punishment for whoever does that.
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The obligation to uphold the sanctity of the dead
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By not sitting on their graves.
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Chapter: The Prohibition of Plastering Graves and Building Upon Them
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From Jabir, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, forbade
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That a grave be plastered,
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That one should sit upon it,
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And that it should be built upon.
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Narrated by Muslim.
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"Plastered":
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Meaning whitened with gypsum.
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"Built upon":
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Meaning to place a dome or structure over it.
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From the benefits of the hadith:
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The prohibition of plastering graves and building upon them,
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Due to the command to demolish such structures,
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As in the hadith of 'Ali Ibn Abi Talib, may Allah be pleased with him.
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The prohibition of sitting on graves.
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Chapter: The Severe Prohibition of a Slave Fleeing from His Master
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From Jarir Ibn 'Abdullah, 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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"Any slave who flees,
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His protection is void."
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Narrated by Muslim.
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"Fleeing":
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Meaning escaping from the service of his master.
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"His protection is void":
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Meaning he has no covenant and no security.
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And from Jarir Ibn 'Abdullah, 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 a slave flees,
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His prayer will not be accepted."
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Narrated by Muslim.
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And in another narration:
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"He has committed kufr (disbelief)."
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From the benefits of the hadith:
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A severe warning against a slave departing
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From the obedience of his master in what is righteous.
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Whoever departs from the service of his masters,
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Has no covenant and no security.
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Fleeing is among the things that invalidate deeds,
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For the fleeing slave’s prayer is not accepted.
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Considering fleeing to be lawful
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Is a departure from the faith into disbelief.
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Chapter: The Prohibition of Interceding in Prescribed Punishments (Hudud)
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Allah the Exalted said:
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"The woman and the man guilty of illegal sexual intercourse,
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Flog each of them
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With a hundred stripes.
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Let not pity withhold you in their case,
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“The adulterer and the adulteress, scourge ye each one of them (with) a hundred stripes. And let not pity for the twain withhold you from obedience to Allah, if ye believe in Allah and the Last Day. And let a party of believers witness their punishment.” (24:2)
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If you believe in Allah
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And the Last Day."
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From 'A'ishah, may Allah be pleased with her,
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That the Quraysh were concerned about
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The case of the Makhzumiyyah woman
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Who had stolen.
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They said:
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"Who will speak to the Messenger of Allah, peace and blessings of Allah be upon him, regarding her?"
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They said:
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"Who would dare to do so
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Except Usamah Ibn Zayd,
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The beloved of the Messenger of Allah, peace and blessings of Allah be upon him?"
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So Usamah spoke to him,
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And the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Do you intercede regarding one of the prescribed punishments of Allah the Exalted?"
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Then he stood and delivered a sermon,
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And said:
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"Those before you were destroyed
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Because when a noble person among them stole, they would leave him,
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But when a weak person among them stole,
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They would carry out the punishment upon him.
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By Allah,
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If Fatimah Bint Muhammad were to steal,
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I would cut off her hand."
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Agreed upon.
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And in another narration:
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The face of the Messenger of Allah, peace and blessings of Allah be upon him, changed color,
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And he said:
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"Do you intercede regarding one of the prescribed punishments of Allah?"
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Usamah said:
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"Ask forgiveness for me, O Messenger of Allah."
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He said:
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Then he ordered that woman,
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And her hand was cut off.
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Chapter: The Prohibition of Defecating in People’s Paths, Their Shade,
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Water sources, and the like.
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Allah the Exalted said:
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“And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.” (33:58)
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“And those who malign believing men and believing women undeservedly, they bear the guilt of slander and manifest sin.” (33:58)
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From 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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"Beware of the two cursers."
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He said:
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"And who are the two cursers?"
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He said:
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"The one who relieves himself in the path of the people or in their shade."
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Narrated by Muslim.
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"The two cursers":
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Meaning the two things that bring about cursing,
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And cause people to curse the one who does them.
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"Relieves himself":
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Meaning defecates.
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From the benefits of the hadith:
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Avoiding places and actions that cause people to curse a servant.
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The prohibition of urinating and defecating in people’s paths and places where they seek shade.
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Islam’s concern for the safety of society,
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Not harming the Muslims,
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And not causing them harm.
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Islam’s concern for achieving public cleanliness,
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Preventing diseases and epidemics,
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And keeping the environment pure.
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Chapter: The Prohibition of Urinating and the Like in Stagnant Water
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From Jabir, 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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Forbade urinating in stagnant water.
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Narrated by Muslim.
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"Stagnant":
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Meaning the stagnant water.
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That which does not flow.
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Among the benefits of the hadith:
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The prohibition against urinating in water that does not flow,
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As this leads to its impurity and renders it unusable.
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Islam’s emphasis on preserving water sources,
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Rationalizing their use,
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And avoiding their waste or pollution.
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Chapter: The reprehensibility of a father favoring some of his children over others in gifts.
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On the authority of al-Nu'man Ibn Bashir (may Allah be pleased with them both):
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That his father brought him to the Messenger of Allah (peace be upon him).
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He said,
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"I have gifted this son of mine a slave I owned."
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The Messenger of Allah (peace be upon him) said,
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"Have you gifted all your children the same?"
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He replied, "No."
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The Messenger of Allah (peace be upon him) said,
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"Then take it back."
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In another narration:
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The Messenger of Allah (peace be upon him) said,
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"Have you done this for all your children?"
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He said, "No." He replied, "Fear Allah and be just among your children." So my father returned and took back that charity.
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In another narration, the Messenger of Allah (peace be upon him) said, "O Bashir, do you have children other than this one?"
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He said, "Yes." He asked, "Have you given them all a gift like this?" He said, "No." He said, "Then do not ask me to bear witness, for I do not bear witness to injustice."
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In another narration: "Do not ask me to bear witness to injustice," and in another: "Ask someone else to bear witness to this." Then he said, "Would it please you if they were all equally dutiful to you?"
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He said, "Yes." He said, "Then do not do it." Agreed upon. "Nuhiltu" means I gave and gifted without compensation. "Jawrun" means injustice.
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Among the benefits of the hadith: The obligation of justice between children and avoiding that which causes enmity and envy among them or leads to disobedience toward parents.
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This is a fundamental principle in raising children; failing to uphold it leads to great corruption and major strife that undermines the family structure and destroys the foundations of companionship, as seen in the story of Yusuf and his brothers.
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The necessity of referring all matters to the ruling of Islam, which the people of knowledge clarify with authentic evidence from the Book of Allah and the Sunnah of His Messenger.
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The permissibility of calling a gift "charity," based on al-Nu'man's statement: "My father returned and took back that charity." The recommendation of having witnesses for a gift, even if it is not obligatory.
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The prohibition of bearing witness to oppression and injustice. The eagerness of the Companions (may Allah be pleased with them) to respond to Allah and His Messenger when called to a matter that brings them life.
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Therefore, Bashir (may Allah be pleased with him) hastened to rectify this injustice. The permissibility of a father retracting a gift given to his child. Riyadh al-Salihin.