Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 38 of 190
Riyadh Al-Salehin | H (48) | Chapter: The obligation to command his family to obey God and prohibit them from disobeying Him, and Chapter: The right of the neighbor and his bequest
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Transcript
Machine translation — may contain errors
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*Riyad al-Salihin* (The Gardens of the Righteous) from the words of the Master of the Messengers, peace and blessings of Allah be upon him.
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Chapter: The obligation of enjoining obedience to Allah, the Exalted, upon one's family, discerning children, and all those under one's charge,
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and forbidding them from disobedience, disciplining them, and preventing them from committing prohibited acts.
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Allah, the Exalted, said: "And enjoin prayer upon your family and adhere steadfastly to it."
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And the Exalted said: "O you who have believed, protect yourselves and your families from a Fire."
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On the authority of Abu Hurayrah (may Allah be pleased with him), who said: Al-Hasan ibn 'Ali (may Allah be pleased with them both) took a date from the dates of charity
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and put it into his mouth. The Messenger of Allah, peace and blessings of Allah be upon him, said: "Kakh, kakh! Cast it away!
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Do you not know that we do not eat charity?" Agreed upon.
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In another narration: "Charity is not lawful for us."
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His saying "kakh, kakh" is a word of reprimand used to dissuade a child from filthy or improper things,
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and al-Hasan (may Allah be pleased with him) was only a young boy.
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Among the benefits derived from the hadith:
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The obligation of a person looking after his family, his children, and those under his guidance,
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preventing them from forbidden matters while clarifying the reason and evidence for that.
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The prohibition of receiving charity and zakat for the Prophet, peace be upon him, and his family.
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Zakat payments are to be delivered to the ruler.
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The permissibility of bringing young children into mosques and disciplining them with what benefits them,
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preventing them from what harms them,
2:02
and barring them from consuming prohibited things, even if they are not legally accountable,
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so that they may be trained upon that.
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The recommendation of explaining the underlying reason behind a prohibition or reprimand.
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The permissibility of addressing a non-discerning person in order to instruct discerning bystanders who can hear.
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The recommendation of using language appropriate to the understanding of the one being addressed.
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On the authority of Abu Hafs, 'Umar ibn Abi Salamah, 'Abdullah ibn 'Abd al-Asad,
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the stepson of the Messenger of Allah, peace and blessings of Allah be upon him, who said:
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"I was a young boy under the care of the Messenger of Allah, peace and blessings of Allah be upon him,
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and my hand used to wander around the dish.
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So the Messenger of Allah, peace and blessings of Allah be upon him, said to me:
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'O boy, mention the name of Allah, the Exalted,
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eat with your right hand, and eat from what is directly in front of you.'
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And that has remained my manner of eating ever since."
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Agreed upon. The phrase "tatish" means wandering around the various sides of the dish.
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"The stepson (rabib) of the Messenger of Allah, peace and blessings of Allah be upon him"
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means the son of his wife, Umm Salamah (may Allah be pleased with her).
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"Hijr" means lap or care, meaning under his supervision and upbringing.
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"Al-Sahfah" refers to a food bowl or platter.
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"My manner of eating" refers to the way he ate following that statement.
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Among the benefits derived from the hadith:
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The obligation of raising children upon Islamic manners,
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such as eating, drinking, and sleeping.
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Among the manners of eating in Islam are:
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Mentioning the name of Allah, eating with the right hand,
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eating from one's own side of the dish,
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and not taking food from the area in front of one's dining companion.
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The swift compliance of the Companions with the guidance of the Prophet, peace be upon him,
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and their steadfast adherence to his guidance.
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The hadith demonstrates the virtue of 'Umar ibn Abi Salamah (may Allah be pleased with them both)
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in complying with the command of the Messenger of Allah, peace be upon him,
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consistently upholding its dictates,
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and remaining steadfast upon the Sunnah.
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On the authority of Ibn 'Umar (may Allah be pleased with them both), 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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"All of you are shepherds and each of you is responsible for his flock.
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The ruler is a shepherd and is responsible for his flock.
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A man is a shepherd over his household and is responsible for his flock.
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A woman is a shepherdess in the house of her husband
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and is responsible for her flock.
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A servant is a shepherd over the property of his master
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and is responsible for his flock.
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So each of you is a shepherd and responsible for his flock."
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Agreed upon.
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On the authority of 'Amr ibn Shu'ayb,
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from his father, from his grandfather (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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"Command your children to pray when they are seven years old,
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discipline them for neglecting it when they are ten years old,
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and separate them in their beds."
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Narrated by Abu Dawud.
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"Al-Madaji'" refers to their sleeping beds.
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Among the benefits derived from the hadith:
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The very first practical matter in Islam taught to a child
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after the concept of Tawhid (the oneness of Allah)
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is the ritual prayer.
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Parents ought to habituate their children to performing prayer
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and teach them its rulings and manners.
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Physical discipline is a recognized pedagogical tool,
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particularly when it yields a clear benefit or averts harm;
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it must only come after exhortation and gentle guidance,
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and it must be non-injurious corrective discipline,
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strictly avoiding the face.
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Parents must safeguard their children
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against anything that may arouse temptations within them;
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for that reason, they should be separated from one another in their beds.
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The age of discernment and formal instruction is seven years,
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while the age of early adolescence
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begins at ten.
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Every stage of human development
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has its own distinctive, defining characteristics,
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so educators and caregivers must fully grasp and understand them.
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The hadith serves as proof that the prayer of a child who has attained the age of understanding is legally valid.
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The command to pray and the disciplinary measure for neglecting it
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are meant by way of training and habituation,
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not by way of strict legal obligation.
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On the authority of Abu Thurayyah,
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Sabrah ibn Ma'bad al-Juhani (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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"Teach the child prayer at seven years of age,
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and discipline him for neglecting it at ten years of age."
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Narrated by Abu Dawud and al-Tirmidhi.
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And the wording in Abu Dawud is:
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"Command the child to pray when he reaches seven years of age."
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Among the benefits derived from the hadith:
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In addition to what has been previously mentioned,
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fathers and mothers must
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serve as righteous role models in performing acts of obedience,
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so that their guidance to their children
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is founded upon practical application, emulation, and exemplary conduct;
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for there is no use in a father demanding that his children perform prayer
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while he himself does not maintain it.
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Likewise, it is incumbent upon teachers and instructors
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to be righteous role models in establishing prayer and all other acts of worship,
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so that their guidance proves impactful
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and more likely to inspire compliance in children and learners.
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Allah, the Exalted, said:
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"Worship Allah and associate nothing with Him,
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and be good to parents,
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and to relatives, orphans, the needy,
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the near neighbor, the distant neighbor,
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the companion at your side, the traveler,
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and those whom your right hands possess."
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On the authority of Ibn 'Umar and 'A'ishah (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, said:
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"Jibril kept enjoining good treatment of the neighbor upon me
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until I thought he would include him among the heirs."
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Agreed upon.
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"I thought" means I came to believe and expect.
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Among the benefits derived from the hadith:
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The neighbor possesses a tremendous right,
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and one must honor this neighborly relationship
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and care for him by extending all forms of kindness to him
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according to one's capacity, while warding off any harm from him.
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The permissibility of hoping for additional divine favor
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when blessings continuously follow one another.
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The permissibility of expressing the virtuous thoughts that cross one's mind.
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Because of how frequently Jibril enjoined care for the neighbor upon the Prophet, peace be upon him,
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he presumed that Allah would grant the neighbor a share of inheritance
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to be given alongside immediate relatives.
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On the authority of Abu Dharr (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 Abu Dharr,
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when you cook broth, add extra water to it,
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and share it generously with your neighbors."
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Narrated by Muslim.
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And in another narration of his on the authority of Abu Dharr, he said:
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"My close friend, peace and blessings of Allah be upon him, advised me:
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'When you cook broth, add extra water to it,
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then look to some household among your neighbors
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and serve them some of it in an honorable manner.'"
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Among the benefits derived from the hadith:
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The recommendation of advising loved ones and companions with what benefits them in their worldly life and the Hereafter.
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The recommendation of exchanging gifts among neighbors,
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because it fosters affection and increases mutual love.
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Never belittling any form of good or act of righteousness,
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for each of them constitutes a recognized act of kindness.
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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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"By Allah, he does not believe!
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By Allah, he does not believe!
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By Allah, he does not believe!"
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It was asked:
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"Who, O Messenger of Allah?"
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He said:
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"The one whose neighbor is not safe from his harmful conduct."
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Agreed upon.
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And in a narration by Muslim:
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"He shall not enter Paradise whose neighbor is not safe from his harmful conduct."
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"Al-Bawa'iq"
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refers to calamities, harms, and evil actions.
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Among the benefits derived from the hadith:
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Restraining harm from neighbors is part of the perfection of faith.
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An emphatic affirmation of the neighbor's right,
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due to his swearing by Allah upon that, peace be upon him,
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and repeating the oath three times.
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On the authority of 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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"O Muslim women,
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let no female neighbor belittle a gift given to her neighbor,
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even if it be only the trotters of a sheep."
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Agreed upon.
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And 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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"No neighbor should prevent his neighbor
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from fixing a wooden beam into his wall."
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Abu Hurayrah would then say:
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"Why do I see you turning away from it?
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By Allah, I will surely cast it between your shoulders!"
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Agreed upon.
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"Khashabahu" has been narrated in the genitive construct as a plural ("his wooden beams"),
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and as "khashabatan" with nunation in the singular ("a wooden beam").
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His remark: "Why do I see you turning away from it?"
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refers to turning away from this Sunnah.
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Among the benefits derived from the hadith:
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Mutual cooperation and tolerance among neighbors are among the essential rights of neighborhood,
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and a true manifestation of the cohesion of the Islamic society.
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If a wall belongs to one person who has a neighbor,
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that neighbor has the legal right to rest his roof beam upon it,
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whether the owner grants permission or not,
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provided that this causes no structural harm to the wall,
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For Islam has established among its universal maxims:
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"There shall be no harm nor reciprocating of harm."
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It is permissible to denounce anyone who abandons a Shar'i obligation, in a manner appropriate to the situation.
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A legal ruling must not be abandoned merely because people are ignorant of it
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or turn away from it;
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rather, one must remain steadfast until people learn and embrace it.
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On the authority of Abu Hurayrah (may Allah be pleased with him),
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the Messenger of Allah (peace and blessings of Allah be upon him) said:
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"Whoever believes in Allah and the Last Day, let him not harm his neighbor;
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and whoever believes in Allah and the Last Day, let him honor his guest;
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and whoever believes in Allah and the Last Day, let him speak good or remain silent."
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Agreed upon.
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On the authority of Abu Shurayh al-Khuza'i (may Allah be pleased with him),
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the Prophet (peace be upon him) said:
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"Whoever believes in Allah and the Last Day, let him treat his neighbor well;
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and whoever believes in Allah and the Last Day, let him honor his guest;
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and whoever believes in Allah and the Last Day, let him speak good or remain silent."
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Recorded by Muslim with this wording, and al-Bukhari recorded part of it.
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Among the benefits derived from the hadith:
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Inflicting harm upon a neighbor through word or deed
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negates the perfection of faith and contradicts the attributes of the servants of the Most Merciful.
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The guest has an established right;
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thus, a Muslim should provide hospitality to his guest, receive him cheerfully,
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and prepare suitable lodging for him.
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Speech is either good or evil;
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so whoever knows some speech to be good,
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let him speak it only after reflection and careful consideration.
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Silence is better than useless talk.
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A servant of Allah must guard his tongue,
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for nothing topples people on their faces—or on their noses—into the Fire
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except the harvests of their tongues.
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On the authority of 'A'ishah (may Allah be pleased with her), she said:
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"I said: 'O Messenger of Allah,
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I have two neighbors,
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so to which of them should I send a gift?'
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He replied:
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'To the one whose door is closer to you.'"
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Recorded by al-Bukhari.
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Among the benefits derived from the hadith:
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One should be considerate of the feelings of the nearer neighbor,
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as he sees whatever gifts or provisions enter his neighbor's house,
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unlike the one who is farther away.
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Moreover, the closer neighbor can respond more swiftly to any emergency that befalls his neighbor,
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especially during moments of heedlessness or vulnerability.
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The closer a neighbor is, the greater his rights over his neighbor become.
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The recognized standard of proximity here is the proximity of doors.
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From this hadith, it is deduced that knowledge precedes action;
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which is why 'A'ishah (may Allah be pleased with her) inquired about the ruling on the matter
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prior to proceeding with the deed.
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On the authority of 'Abdullah Ibn 'Umar (may Allah be pleased with them both), he said:
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The Messenger of Allah (peace be upon him) said:
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"The best of companions in the sight of Allah Almighty
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is the one who is best to his companion;
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and the best of neighbors in the sight of Allah Almighty
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is the one who is best to his neighbor."
17:28
Recorded by al-Tirmidhi.
17:31
Among the benefits derived from the hadith:
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Encouragement to venerate and strengthen ties of faith-based companionship.
17:38
Encouragement to safeguard the neighbor and show excellence toward him.
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Islam's earnest concern for strengthening the bonds of love among Muslims.
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Riyad al-Salihin.