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- Herausgeber: WS
- Kategorie: Religion und Spiritualität
- Sprache: Englisch
Riyad al-Saliheen, The Gardens of the Righteous is a collection of ahadith by Imam Nawawi. It deals with every aspect of Islamic belief and conduct and covers a wide range of topics such as etiquette, manners, morals, supplications, beliefs, worship, human interactions, etc. The fact that the learned Imam sufficed on authentic ahadith, not only testifies to his superior scholarship in the field, but allows the general reader to benefit from his vast collection. Every chapter commences with a title which provides the content and summary of the ahadith that appear in that chapter. This is followed by relevant Qur’anic verses which provide a valuable link between the words of Allah, and the words of His Prophet. It also serves to contextualize the ahadith in the framework of Qur’anic teachings. This systematic presentation is unique to Riyad al-Saliheen and makes it an indispensable resource for students, scholars, general readers and ordinary Muslims.
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Seitenzahl: 1008
Veröffentlichungsjahr: 2024
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The Gardens of the Righteous
Riyad al-Saliheen
Imam Al-Nawawi
Contents
THE BOOK OF MISCELLANY
CHAPTER 1 SINCERITY AND SIGNIFICANCE OF INTENTIONS FOR ALL ACTIONS, APPARENT AND HIDDEN
CHAPTER 2 REPENTANCE
CHAPTER 3 PATIENCE AND PERSEVERANCE
CHAPTER 4 TRUTHFULNESS
CHAPTER 5 WATCHFULNESS
CHAPTER 6 PIETY
CHAPTER 7 FIRM BELIEF AND PERFECT RELIANCE ON ALLAH
CHAPTER 8 UPRIGHTNESS & STEADFASTNESS
CHAPTER 9 PONDERING OVER THE GREAT CREATION OFALLAH, THE PASSING AWAY OF LIFE OFTHE WORLD, THE HORRORS OF THE DAY OF REQUITAL AND LAXITY OF ONE S NAFS.
CHAPTER 10 HASTENING TO DO GOOD DEEDS
CHAPTER 11 THE STRUGGLE (IN THE CAUSE OF ALLAH)
CHAPTER 12 RGING TOWARDS INCREASING GOOD ACTIONS IN LATER PART OF LIFE
CHAPTER 13 NUMEROUS WAYS OF DOING GOOD
CHAPTER 14 MODERATION IN WORSHIP
CHAPTER 15 THE RIGHTEOUS CONDUCT ON REGULAR BASE
CHAPTER 16 OBSERVING THE SUNNAH AND THE MANNERS OF ITS OBEDIENCE
CHAPTER 17 OBEDIENCE TO THE COMMAND OF ALLAH IS AN OBLIGATORY DUTY
CHAPTER 18 PROHIBITION OF HERESIES IN RELIGION
CHAPTER 19 HERETICS DOING DESIRABLE OR UNDESIRABLE DEEDS
CHAPTER 20 CALLING TO RIGHT GUIDANCE AND FORBIDDING DEPRAVITY
CHAPTER 22 GIVING COUNSEL
CHAPTER 23 ENJOINING GOOD AND FORBIDDING EVIL
CHAPTER 24 CHASTISEMENT FOR ONE WHO ENJOINS GOOD AND FORBIDS EVIL BUT ACTS OTHERWISE
CHAPTER 25 DISCHARGING THE TRUSTS
CHAPTER 26 UNLAWFULNESS OF OPPRESSION AND RESTORING OTHERS RIGHTS
CHAPTER 27 REVERENCE TOWARDS THE SANCTITY OF THE MUSLIMS
CHAPTER 28 COVERING FAULTS OF THE MUSLIMS
CHAPTER 29 FULFILLMENT OF THE NEEDS OF THE MUSLIMS
CHAPTER 30 INTERCESSION
CHAPTER 31 MAKING PEACE AMONG PEOPLE
CHAPTER 32 SUPERIORITY OF POOR, WEAK AND UNRENOWNED MUSLIMS
CHAPTER 33 BENEVOLENT TREATMENT TOWARDS ORPHANS, GIRLS, THE WEAK, THE POOR AND THE HUMBLE PERSONS
CHAPTER 34 RECOMMENDATIONS WITH REGARD TO WOMEN
CHAPTER 35 HUSBAND S RIGHTS CONCERNING HIS WIFE
CHAPTER 36 SUSTENTATION OF THE MEMBERS OF THE FAMILY
CHAPTER 37 SPENDING FAVOURITE THINGS FOR ALLAH S SAKE
CHAPTER 38 URGING ONE S KITH AND KIN TO OBEY ALLAH AND REFRAIN FROM EVILS
CHAPTER 39 RIGHTS OF NEIGHBOURS
CHAPTER 40 KIND TREATMENT TOWARDS PARENTS AND ESTABLISHMENT OF THE TIES OF BLOOD RELATIONSHIP
CHAPTER 41 PROHIBITION OF DISOBEYING PARENTS AND SEVERANCE OF RELATIONS
CHAPTER 42 EXCELLENCE IN DOING GOOD TO THE FRIENDS OF PARENTS AND OTHER RELATIVES
CHAPTER 43 SHOWING REVERENCE TO THE FAMILY OF ALLAH S MESSENGER(PBUH)
CHAPTER 44 REVERING THE SCHOLARS AND ELDERS, PREFERING THEM TO OTHERS AND RAISING THEIR STATUS
CHAPTER 45 VISITING THE PIOUS PERSONS LOVING THEM AND ADOPTION OF THEIR COMPANY
CHAPTER 46 EXCELLENCE AND ETIQUETTE OF SINCERE LOVE FOR THE SAKE OF ALLAH
CHAPTER 47 SIGNS OF ALLAH S LOVE FOR HIS SLAVES AND THE EFFORTS FOR ITS ACHIEVEMENT
CHAPTER 48 WARNING AGAINST PERSECUTION OF THE PIOUS, THE WEAK AND THE INDIGENT
CHAPTER 49 MAKING JUDGEMENT OF PEOPLE KEEPING IN VIEW THEIR EVIDENT ACTIONS AND LEAVING THEIR HIDDEN ACTIONS TO ALLAH (SWT)
CHAPTER 50 FEAR (OF ALLAH)
CHAPTER 51 HOPE IN ALLAH S MERCY
CHAPTER 52 EXCELLENCE OF GOOD HOPES
CHAPTER 53 COMBINING HOPE AND FEAR (OF ALLAH)
CHAPTER 54 EXCELLENCE OF WEEPING OUT OF FEAR FROM ALLAH
CHAPTER 55 EXCELLENCE OF LEADING AN ASCETIC LIFE, AND VIRTUES OF A SIMPLE LIFE
CHAPTER 56 EXCELLENCE OF SIMPLE LIVING AND BEING CONTENT WITH LITTLE
CHAPTER 57 CONTENTMENT AND SELF-ESTEEM AND AVOIDANCE OF UNNECESSARILY BEGGING OF PEOPLE
CHAPTER 58 PERMISSIBILITY OF ASSISTANCE WITHOUT GREED
CHAPTER 59 ENCOURAGING LIVELIHOOD BY (WORKING WITH ) HANDS AND ABSTAINING FROM BEGGING
CHAPTER 60 EXCELLENCE OF GENEROSITY AND SPENDING IN A GOOD CAUSE WITH RELIANCE ON ALLAH
CHAPTER 61 PROHIBITION OF MISERLINESS
CHAPTER 62 SELFLESSNESS AND SYMPATHY
CHAPTER 63 COMPETITION IN MATTERS OF THE HEREAFTER
CHAPTER 64 EXCELLENCE OF A GRATEFUL RICH MAN
CHAPTER 65 REMEMBRANCE OF DEATH AND RESTRAINT OF WISHES
CHAPTER 66 DESIRABILITY OF VISITING THE GRAVES FOR MEN, AND THAT THEY SHOULD SAY
CHAPTER 67 ABOMINATION OF LONGING FOR DEATH
CHAPTER 68 LEADING AN ABSTEMIOUS LIFE AND REFRAINING FROM THE DOUBTFUL
CHAPTER 69 DESIRABILITY OF SECLUSION AT TIMES OF CORRUPTION COMMITTED BY THE PEOPLE OF THE WORLD
CHAPTER 70 EXCELLENCE OF MIXING WITH PEOPLE AND ATTENDING THEIR SOCIAL ACTIVITIES
CHAPTER 71 MODESTY AND COURTESY TOWARDS THE BELIEVERS
CHAPTER 72 CONDEMNATION OF PRIDE AND SELF-CONCEIT
CHAPTER 73 GOOD CONDUCT
CHAPTER 74 CLEMENCY, TOLERANCE AND
CHAPTER 75 FORGIVENESS OF THE IGNORANT
CHAPTER 76 ENDURANCE OF AFFLICTIONS
CHAPTER 77 INDIGNATION AGAINST THE TRANSGRESSION OF DIVINE LAWS
CHAPTER 78 OBLIGATION OF RULERS TO SHOW KINDNESS TO THEIR SUBJECTS
CHAPTER 79 THE JUST RULER
CHAPTER 80 OBLIGATION OF OBEDIENCE TO THE RULER IN WHAT IS LAWFUL AND PROHIBITION OF OBEYING THEM IN WHAT IS UNLAWFUL
CHAPTER 81 UNDESIRIBILITY OF ASPIRING FOR OFFICE
CHAPTER 82 APPOINTMENT OF PIOUS GOVERNORS, ADVISERS AND JUDGES
CHAPTER 83 PROHIBITION OF APPOINTING AN ASPIRANT PERSON TO A PUBLIC OFFICE OF AUTHORITY
THE BOOK OF GOOD MANNERS
CHAPTER 84 EXALTATION OF MODESTY
CHAPTER 85 SECRECY OF PRIVATE MATTERS (GUARDING SECRETS)
CHAPTER 86 FULFILLMENT OF PROMISES
CHAPTER 87 SAFEGUARDING AND PERPETUATING GOOD HABITS
CHAPTER 88 EXCELLENCE OF MEETING WITH A SMILING COUNTENANCE AND POLITENESS IN SPEECH
CHAPTER 89 CLARITY OF DISCOURSE
CHAPTER 90 LISTENING ATTENTIVELY
CHAPTER 91 BREVITY IN PREACHING
CHAPTER 92 DIGNITY AND TRANQUILLITY
CHAPTER 93 EXCELLENCE OF WALKING SOLEMNLY (TOWARDS THE MOSQUE) TO PERFORM AS-SALAT (THE PRAYER) AND OTHER RELIGIOUS DUTIES
CHAPTER 94 HONOURING THE GUEST
CHAPTER 95 EXCELLENCE OF CONVEYING GLAD TIDINGS AND CONGRATULATIONS
CHAPTER 96 BIDDING FAREWELL AND ADVISING ON THE EVE OF DEPARTURE FOR A JOURNEY OR OTHER THINGS
CHAPTER 97 ISTIKHARA (SEEKING GUIDANCE FROM ALLAH), AND CONSULTATION
CHAPTER 98 EXCELLENCE OF ADOPTING DIFFERENT ROUTES FOR GOING AND RETURNING ON 'EID PRAYER AND VARIOUS OTHER OCCASIONS
CHAPTER 99 EXCELLENCE OF USING THE RIGHT HAND FOR PERFORMING VARIOUS GOOD ACTS
THE BOOK ABOUT THE ETIQUETTE OF EATING
CHAPTER 100 MENTIONING BISMILLAH BEFORE AND SAYING AL-HAMDU LILLAH AFTER EATING
CHAPTER 101 PROHIBITION OF CRITICIZING FOOD
CHAPTER 102 RESPONSE TO AN INVITATION EXTENDED TO A MAN OBSERVING SAUM (FASTING)
CHAPTER 103 WHAT SHOULD ONE SAY TO THE HOST IF AN UNINVITED PERSON IS ACCOMPANIED WITH AN INVITED PERSON
CHAPTER 104 EATING FROM WHAT IS IN FRONT OF ONE
CHAPTER 105 PROHIBITION OF EATING TWO DATE-FRUITS SIMULTANEOUSLY
CHAPTER 106 WHAT SHOULD A PERSON SAY OR DO WHEN HE EATS BUT IS NOT SATISFIED
CHAPTER 107 EATING FROM THE SIDE OF THE VESSEL
CHAPTER 108 UNDESIRABILITY OF EATING IN A RECLINING POSTURE
CHAPTER 109 EXCELLENCE OF EATING WITH THREE FINGERS AND LICKING THEM
CHAPTER 110 MERIT OF SHARING FOOD
CHAPTER 111 ETIQUETTE OF DRINKING WATER
CHAPTER 112 UNDESIRABILITY OF DRINKING DIRECTLY FROM THE MOUTH OF A WATER-SKIN
CHAPTER 113 UNDESIRABILITY OF BLOWING INTO THE VESSEL WHILE DRINKING
CHAPTER 114 PERMISSION TO DRINK WHILE IN A STANDING POSTURE
CHAPTER 115 EXCELLENCE OF CUPBEARER DRINKING LAST
CHAPTER 116 PERMISSIBILITY OF DRINKING WATER FROM CLEAN VESSELS OF ALL TYPES EXCEPT GOLD AND SILVER ONES
THE BOOK OF DRESS
CHAPTER 117 EXCELLENCE OF WEARING WHITE CLOTHES AND THE PERMISSIBILITY OF WEARING RED, GREEN, YELLOW AND BLACK CLOTHES MADEFROM COTTON, LINEN BUT NOT SILK
CHAPTER 118 EXCELLENCE OF QAMEES
CHAPTER 119 DESCRIPTION OF THE LENGTH OF QAMEES AND THE SLEEVES, THE END OF THE TURBAN,THE PROHIBITION OF WEARING LONG GARMENTS OUT OF PRIDE AND THE NDESIRABILITY OF WEARING THEM WITHOUT PRIDE
CHAPTER 120 EXCELLENCE OF GIVING UP ELEGANT CLOTHES FOR HUMILITY
CHAPTER 121 EXCELLENCE OF ADOPTING MODERATION IN DRESS
CHAPTER 122PROHIBITION OF WEARING SILK FOR MEN AND ITS PERMISSIBILITY FOR WOMEN
CHAPTER 123 LAWFULNESS TO WEAR SILK IN CASE ONE IS SUFFERING FROM AN ITCH
CHAPTER 124 PROHIBITION OF USING THE SKIN OF THE LEOPARD
CHAPTER 125 SUPPLICATION AT THE TIME OF WEARING NEW DRESS OR SHOES
CHAPTER 126 EXCELLENCE OF STARTING FROM THE RIGHT SIDE FIRST WHILE WEARING A DRESS (OR A PAIR OF SHOES)
THE BOOK OF THE ETIQUETTE OF SLEEPING, LYING AND SITTING ETC.
CHAPTER 127 WHAT IS TO BE SAID AT THE TIME OF SLEEPING
CHAPTER 128 MANNERS OF LYING DOWN ON ONE S BACK AND PLACING ONE LEG UPON THE OTHER
CHAPTER 129 ETIQUETTE OF ATTENDING COMPANY AND SITTING WITH COMPANIONS
CHAPTER 130 VISIONS IN DREAMS AND MATTERS RELATING TO THEM
THE BOOK OF GREETINGS
CHAPTER 131 EXCELLENCE OF PROMOTING GREETINGS
CHAPTER 132 WORDS TO BE USED FOR OFFERING GREETINGS
CHAPTER 133 ETIQUETTE OF OFFERING GREETINGS
CHAPTER 134 EXCELLENCE OF GREETING THE ACQUAINTANCE REPEATEDLY
CHAPTER 135 EXCELLENCE OF GREETING AT THE TIME OF ENTRY INTO THE HOUSE
CHAPTER 136 GREETING THE CHILDREN
CHAPTER 137 GREETING ONE S WIFE AND OTHER WOMEN
CHAPTER 138 GREETING THE NON-MUSLIMS AND PROHIBITION OF TAKING AN INITIATIVE
CHAPTER 139 EXCELLENCE OF GREETING ON ARRIVAL AND DEPARTURE
CHAPTER 140 SEEKING PERMISSION TO ENTER (SOMEBODY S HOUSE) AND MANNERS RELATING TO IT
CHAPTER 141 SEEKING PERMISSION TO ENTER BY TELLING ONE S NAME
CHAPTER 142 SAYING 'AL-HAMDU LILLAH ON SNEEZING, ITS REPLY AND MANNERS RELATING TO SNEEZING AND YAWNING
CHAPTER 143 EXCELLENCE OF HAND SHAKING AT THE TIME OF MEETING
THE BOOK OF VISITING THE SICK
CHAPTER 144 FOLLOWING THE FUNERAL, AND MATTERS RELATING TO ILLNESS AND DEATH
CHAPTER 145 SUPPLICATION FOR THE SICK
CHAPTER 146RECOMMENDATION OF INQUIRING THE FAMILY MEMBERS OF THE PATIENT ABOUT HIS CONDITION
CHAPTER147 SUPPLICATION WHEN ONE IS DISAPPOINTED ABOUT HIS LIFE
CHAPTER 148INSTRUCTING THE PATIENT S FAMILY TO BE KIND TO HIM - CONSOLING THE PATIENTS AND SHOWING KINDNESS TO ONE FACING DEATH SENTENCE
CHAPTER 149 PERMISSIBILITY OF EXPRESSING FEELINGS OF AGONY IN SERIOUS ILLNESS
CHAPTER 150 HELPING A DYING PERSON TO PRONOUNCE 'LA ILAHA ILLALLAH
CHAPTER 151 SUPPLICATION TO BE MADE SOON AFTER A PERSON S DEATH
CHAPTER 152 GOOD WORDS TO
CHAPTER 153 THE RULING OF CRYING AND WAILING OVER A DEAD PERSON
CHAPTER 154 PROHIBITION OF DISCLOSING THE PHYSICAL DEFECTS OF THE DECEASED
CHAPTER 155 PARTICIPATION IN FUNERAL PRAYER AND PROCESSION AND THE DISLIKE OF WOMEN PARTICIPATING IN THE FUNERAL PROCESSION
CHAPTER 156 EXCELLENCE OF PARTICIPATION IN FUNERAL PRAYERS IN LARGE NUMBERS AND FORMATION OF THREE ROWS OR MORE
CHAPTER 157 SUPPLICATIONS IN FUNERAL PRAYERS
CHAPTER 158 HASTE IN BURIAL
CHAPTER 159 ABOUT SPEEDY REPAYMENT OF THE DEBTS OF A DECEASED PERSON AND PREPARATION OF BURIAL
CHAPTER 160ADMONITION BESIDE THE GRAVE
CHAPTER 161 SUPPLICATION FOR THE DECEASED AFTER HIS BURIAL
CHAPTER 162 CHARITY ON BEHALF OF THE DECEASED AND PRAYING FOR HIM
CHAPTER 163 PRAISING THE DECEASED
CHAPTER 164 SUPERIORITY OF ONE WHO ISBEREAVED OF HIS INFANTS
CHAPTER 165 WEEPING WHILE PASSING BY THE GRAVES OF THE INFIDELS
THE BOOK OF ETIQUETTE OF TRAVELLING
CHAPTER 166 THE DESIRABILITY OF SETTING ON A JOURNEY ON THURSDAY IN THE EARLY PART OF THE DAY
CHAPTER 167 THE DESIRABILITY OF UNDERTAKING A JOURNEY IN A GROUP AND APPOINTING A LEADER
CHAPTER 168 ETIQUETTE OF STAYING, RIDING,ENCAMPING AT NIGHT AND SLEEPING DURING THE JOURNEY AND OTHER MA TTERS RELATING TO THE JOURNEY
CHAPTER 169 HELPING A COMPANION
CHAPTER 170 SUPPLICATION AT THE TIME OF RIDING
CHAPTER 171 GLORIFICATION OF ALLAH BY A TRAVELLER WHILE ASCENDING AND DESCENDING
CHAPTER 172 DESIRABILITY OF SUPPLICATIONS DURING THE JOURNEY
CHAPTER 173 SUPPLICATION IF ONE FEARS (HARM)
CHAPTER 174 SUPPLICATION ON ALIGHTING AT A HALT
CHAPTER 175 DESIRABILITY OF RETURNING HOME SOON AFTER THE ACCOMPLISHMENT OF A TASK
CHAPTER 176 DESIRABILITY OF RETURNING HOME BY DAY
CHAPTER 178 DESIRABILITY OF ENTERING THE MOSQUE NEAR ONE S HOME UPON RETURNING FROM A JOURNEY FOR OFFERING TWO RAK'AH PRAYER
CHAPTER 179 PROHIBITING WOMAN FROM TRAVELLING ALONE
THE BOOK OF VIRTUES
CHAPTER 180 THE EXCELLENCE OF RECITING THE QUR AN
CHAPTER 181WARNING AGAINST FOR GETTING THE QUR AN
CHAPTER 182 THE MERIT OF RECITATION OF THE NOBLE QUR `AN IN A PLEASANT VOICE
CHAPTER 183 INDUCEMENT TOWARDS THE RECITATION OF SOME SPECIAL VERSES AND SURAH OF THE NOBLE QUR AN
CHAPTER 184 DESIRABILITY OF ASSEMBLING FOR THE RECITATION OF THE NOBLE QUR AN
CHAPTER 185THE MERITS OF ABLUTIONS (WUDU )
CHAPTER 186 THE EXCELLENCE OF ADHAN
CHAPTER 187 THE EXCELLENCE OF AS-SALAT (THE PRAYER)
CHAPTER 188 EXCELLENCE OF THE MORNING (FAJR) AND 'ASR PRAYERS
CHAPTER189 THE EXCELLENCE OF PROCEEDING TOWARDS THE MOSQUE WALKING
CHAPTER 190 THE EXCELLENCE OF WAITING FOR AS-SALAT (THE PRAYER)
CHAPTER 191 THE EXCELLENCE OF PERFORMING SALAT (PRAYERS) IN CONGREGATION
CHAPTER 192 URGING TO OBSERVE 'ISHA AND FAJR PRAYERS IN CONGREGATION
CHAPTER 193 STRICT ORDERS FOR OBSERVANCE OF OBLIGATORY SALAT
CHAPTER194 THE EXCELLENCE OF STANDING IN THE FIRST ROW (IN SALAT)
CHAPTER 195 THE EXCELLENCE OF OPTIONAL PRAYERS (SUNNAHMU AKKADAH) ALONG WITH THE OBLIGATORY PRAYERS
CHAPTER 196 EMPHASIS ON PERFORMING TWO RAK'AH SUNNAH BEFORE DAWN (FAJR) PRAYER
CHAPTER 197 BRIEFNESS TO BE ADOPTED IN PERFORMING THE TWO RAK'AH SUNNAH BEFORE FAJR PRAYER, THEIR TIME AND THE SURAH TO RECITE IN THEM
CHAPTER 198 DESIRABILITY OF LYING DOWN ON ONE S RIGHT SIDE AFTER THE SUNNAH OF FAJR PRAYER
CHAPTER 199 SUNNAH OF ZUHR PRAYER
CHAPTER 200 SUNNAH OF THE 'ASR PRAYER
CHAPTER 201 SUNNAH OF THE MAGHRIB PRAYER
CHAPTER 202 SUNNAH OF THE 'ISHA PRAYER
CHAPTER 203 SUNNAH OF FRIDAY PRAYER
CHAPTER 204 DESIRABILITY OF OFFERING NAWAFIL (VOLUNTARY OR OPTIONAL) PRAYERS AT HOME
CHAPTER 204 DESIRABILITY OF OFFERING NAWAFIL (VOLUNTARY OR OPTIONAL) PRAYERS AT HOME
CHAPTER 205 WITR PRAYER, ITS TIME AND RULING
CHAPTER 206 MERIT OF THE (OPTIONAL) DUHA (FORENOON) PRAYER
CHAPTER 207 TIME FOR THE DUHA (FORENOON OPTIONAL) PRAYER
CHAPTER 208 INDUCEMENT TO PERFORM TAHIYYAT-UL-MASJID (UPON ENTERING THE MOSQUE)
CHAPTER 209 THE EXCELLENCE OF PERFORMING TWO RAK'AH OF VOLUNTARY PRAYER AFTER ABLUTION
CHAPTER 210 THE EXCELLENCE OF FRIDAY PRAYER
CHAPTER 211 THE DESIRABILITY OF PROSTRATING OUT OF GRATITUDE
CHAPTER 212 EXCELLENCE OF STANDING IN PRAYERS AT NIGHT
CHAPTER 213 THE EXCELLENCE OF OPTIONAL (TARAW:H) PRAYER DURING RAMADAN
CHAPTER 214 THE SUPERIORITY OF LAILAT-UL-QADR (THE NIGHT OF DECREE)
CHAPTER 215 THE EXCELLENCE OF USING MISWAK (TOOTH-STICK)
CHAPTER 216 THE EXCELLENCE AND OBLIGATION OF THE PAYMENT OF ZAKAT
CHAPTER 217 THE EXCELLENCE OF OBSERVING SAUM (FASTS) DURING RAMADAN
CHAPTER 218 THE EXCELLENCE OF SPENDING OUT CHARITY DURING RAMADAN
CHAPTER 219 THE PROHIBITION OF OBSERVING SAUM (FASTING) AFTER THE MIDDLE OF SHA'BAN
CHAPTER 220 SUPPLICATION AT THE SIGHT OF THE CRESCENT (AT THE OUTSET OF EVERY LUNAR MONTH)
CHAPTER 221 MERIT OF SUHUR (PREDAWN MEAL IN RAMADAN) AND THE EXCELLENCE OF DELAYING HAVING IT TILL BEFORE DAWN
CHAPTER 222 THE SUPERIORITY OF HASTENING TO BREAK THE FAST, AND THE SUPPLICATION TO SAY UPON BREAKING IT
CHAPTER 223 SAFEGUARDING AS-SAUM (THE FAST)
CHAPTER 224 MATTERS RELATING TOAl-SAUM (FASTING)
CHAPTER 225 THE EXCELLENCE OF OBSERVING SAUM (FASTING) IN THE MONTHS OF MUHARRAM AND SHA'BAN AND THE SACRED MONTHS
CHAPTER 226 THE EXCELLENCE OF AS-SAUM (THE FAST) DURING THE FIRST TEN DAYS OF DHUL-HIJJAH
CHAPTER 227 THE EXCELLENCE OF OBSERVING SAUM ON THE DAY OF 'ARAFAH, 'ASHURA AND TASU'A (i.e., 9th OF MUHARRAM)
CHAPTER 228 THE DESIRABILITY OF FASTING SIX DAYS IN THE MONTH OF SHAWWAL
CHAPTER 229 THE DESIRABILITY OF OBSERVING SAUM (FASTING) ON MONDAY AND THURSDAY
CHAPTER 230 THE DESIRABILITY OF OBSERVING THREE DAYS OF FASTINGS IN EVERY MONTH
CHAPTER 231 THE MERIT OF PROVIDING SOMETHING TO THE PERSON OBSERVING SAUM (FASTING) FOR BREAKING THE FAST
THE BOOK OF I'TIKAF
CHAPTER 232 I'TIKAF (SECLUSION IN THE MOSQUE) IN THE MONTH OF RAMADAN
THE BOOK OF HAJJ
CHAPTER 233 THE OBLIGATION OF HAJJ (PILGRIMAGE) AND ITS EXCELLENCE
THE BOOK OF JIHAD
CHAPTER 234 OBLIGATION OF JIHAD
CHAPTER 235 MARTYRDOM WITHOUT FIGHTING
CHAPTER 236 THE MERIT OF EMANCIPATION OF SLAVES
CHAPTER 237 THE EXCELLENCE OF KIND ATTITUDE TOWARDS SLAVES
CHAPTER 238 THE MERIT OF THE DUTIFUL SLAVE
CHAPTER 239 THE EXCELLENCE OF WORSHIP IN THE TIME OF TRIBULATIONS
CHAPTER 240 EXCELLENCE OF FAIR BARGAINING AND MATTERS RELATING TO IT
THE BOOK OF KNOWLEDGE
CHAPTER 241VIRTUES OF KNOWLEDGE WHICH IS LEARNT AND TAUGHT FOR THE SAKE OF ALLAH
THE BOOK OF PRAISE AND GRATITUDE TO ALLAH
CHAPTER 242 THE OBLIGATION OF GRATITUDE
THE BOOK OF SUPPLICATING ALLAH TO EXALT THE MENTION OF ALLAH'S MESSENGER (PBUH)
CHAPTER 243 THE OBLIGATION OF SUPPLICATING ALLAH TO EXALT HIS MENTION AND ITS EXCELLENCE, AND ITS MANNER
THE BOOK OF THE REMEMBRANCE OF ALLAH
CHAPTER 244 THE EXCELLENCE OF THE REMEMBRANCE OF ALLAH
CHAPTER 245 REMEMBRANCE OF ALLAH IN ALL CONDITIONS
CHAPTER 246 SUPPLICATION AT THE TIME OF GOING TO BED AND WAKING UP
CHAPTER 247 THE EXCELLENCE OF GATHERING IN WHICH ALLAH IS REMEMBERED
CHAPTER 248 REMEMBRANCE OF ALLAH IN THE MORNING AND IN THE EVENING
CHAPTER 249 SUPPLICATION BEFORE GOING TO BED
THE BOOK OF DU'A (SUPPLICATIONS)
CHAPTER 250 ISSUES REGARDING SUPPLICATIONS, THEIR VIRTUES & SUPPLICATIONS OF THE PROPHET (PBUH)
CHAPTER 251 THE EXCELLENCE OF SUPPLICATING IN ONE S ABSENCE
CHAPTER 252 SOME VERDICTS PERTAINING TO SUPPLICATIONS
CHAPTER 253 SUPERIORITY OF AULIYA AND THEIR MARVELS
THE BOOK OF THE PROHIBITED ACTIONS
CHAPTER 254 THE PROHIBITION OF BACKBITING AND THE COMMANDMENT OF GUARDING ONE S TONGUE
CHAPTER 255 PROHIBITION OF LISTENING TO BACKBITING
CHAPTER 256 SOME CASES WHERE IT IS PERMISSIBLE TO BACKBITE
CHAPTER 257 PROHIBITION OF CALUMNY
CHAPTER 258 PROHIBITION OF CARRYING TALES TO THE OFFICERS
CHAPTER 259 CONDEMNATION OF DOUBLE-FACED PEOPLE
CHAPTER 260 CONDEMNATION AND PROHIBITION OF FALSEHOOD
CHAPTER 261 FALSEHOOD THAT IS PERMISSIBLE
CHAPTER 262 ASCERTAINMENT OF WHAT ONE HEARS AND NARRATES
CHAPTER 263 PROHIBITION OF GIVING FALSE TESTIMONY
CHAPTER 264 PROHIBITION OF CURSING ONE PARTICULAR MAN OR ANIMAL
CHAPTER 265 JUSTIFICATION OF CURSING THE WRONGDOERS WITHOUT SPECIFYING ONE OF THEM
CHAPTER 266 PROHIBITION OF REVILING A MUSLIM WITHOUT ANY CAUSE
CHAPTER 267 PROHIBITION OF ABUSING THE DECEASED WITHOUT A VALID LEGAL REASON APPROVED BY SHARI'AH
CHAPTER 268 PROHIBITION OF MALIGNING
CHAPTER 269 PROHIBITION OF NURSING RANCOUR AND ENMITY
CHAPTER 270 PROHIBITION OF ENVY
CHAPTER 271 PROHIBITION OF SPYING ON MUSLIMS & TO BE INQUISITIVE ABOUT OTHERS
CHAPTER 272 PROHIBITION OF SUSPICION
CHAPTER 273 PROHIBITION OF DESPISING MUSLIMS
CHAPTER 274 PROHIBITION OF REJOICING OVER ANOTHER S TROUBLE
CHAPTER 275 PROHIBITION OF DERIDING ONE S LINEAGE
CHAPTER 276 PROHIBITION OF DECEIVING OTHERS
CHAPTER 277 PROHIBITION OF THETREACHERY AND BREAKING ONE S COVENANT
CHAPTER 278 PROHIBITION OF RECOUNTING OF FAVOURS
CHAPTER 279 PROHIBITION OF ARROGANCE AND OPPRESSION
CHAPTER 280 PROHIBITION OF BREAKING TIES AND RELATIONSHIPS
CHAPTER 281 PROHIBITION OF TWO HOLDING SECRET COUNSEL TO THE EXCLUSION OF CONVERSING TOGETHER A THIRD
CHAPTER 282 PROHIBITION OF CRUELTY
CHAPTER 283 PROHIBITION OF CHASTISEMENT WITH FIRE
CHAPTER 284 PROHIBITION OF PROCRASTINATING BY A RICH PERSON TO FULFILL HIS OBLIGATION
CHAPTER 285 UNDESIRABILITY OF GIVING A GIFT AND THEN ASK BACK FOR IT
CHAPTER 286 PROHIBITION OF DEVOURING THE PROPERTY OF AN ORPHAN
CHAPTER 287 PROHIBITION OF TAKING AR-RIBA (THE USURY)
CHAPTER 288 PROHIBITION OF SHOW-OFF
CHAPTER 289 THINGS NOT TO BE CONSIDERED AS SHOWING OFF
CHAPTER 290 PROHIBITION OF GAZING AT WOMEN AND BEARDLESS HANDSOME BOYS EXCEPT IN EXIGENCY
CHAPTER 291 PROHIBITION OF MEETING A NON-MAHRAM WOMAN IN SECLUSION
CHAPTER 292 PROHIBITION FOR MEN AND WOMEN APEING ONE ANOTHER
CHAPTER 293 PROHIBITION OF FOLLOWING THE MANNERS OF SATAN AND DISBELIEVERS
CHAPTER 294 FORBIDDANCE TO DYE HAIR BLACK
CHAPTER 295 ON PROHIBITION OF SHAVING A PART OF HEAD
CHAPTER 296 PROHIBITION OF WEARING FALSE HAIR, TATTOOING AND FILLING OF TEETH
CHAPTER 297 PROHIBITION OF PLUCKING GREY HAIRS
CHAPTER 298 PROHIBITION OF USING THE RIGHT HAND FOR CLEANING AFTER TOILET WITHOUT A VALID REASON
CHAPTER 299 UNDESIRABILITY OF WEARING ONE SHOE OR SOCK
CHAPTER 300 PROHIBITION OF LEAVING THE FIRE BURNING
CHAPTER 301 PROHIBITION OF PUTTING ONESELF TO UNDUE HARDSHIP
CHAPTER 302 PROHIBITION OF BEWAILING THE DECEASED
CHAPTER 303 PROHIBITION OFCONSULTATION WITH SOOTHSAYERS
CHAPTER 304 FORBIDDANCE OF BELIEVING IN ILL OMENS
CHAPTER 305 PROHIBITION OF DRAWING PORTRAITS
CHAPTER 306 PROHIBITION OF KEEPING A DOG EXCEPT AS A WATCHDOG OR HUNTING DOG
CHAPTER 307 UNDESIRABILITY OF HANGING BELLS ROUND THE NECKS OF ANIMALS
CHAPTER 308 UNDESIRABILITY OF RIDING A CAMEL WHICH EATS ANIMALS WASTE
CHAPTER 309 PROHIBITION OF SPITTING IN THE MOSQUE
CHAPTER 310 UNDESIRABILITY OF QUARRELLING OR RAISING VOICES IN THE MOSQUE
CHAPTER 311 UNDESIRABILITY OF ENTERING THE MOSQUE AFTER EATING RAW ONION OR GARLIC
CHAPTER 312UNDESIRABILITY OF SITTING WITH ERECTED LEGS DURING FRIDAY SERMON
CHAPTER 314 PROHIBITION OF SWEARING IN THE NAME OF ANYTHING BESIDES ALLAH
CHAPTER 315 ILLEGALITY OF SWEARING FALSELY
CHAPTER 316 DESIRABILITY OF EXPIATING THE OATH TAKEN BY A PERSON WHO AFTERWARDS BREAKS IT FOR A BETTER ALTERNATIVE
CHAPTER 317 EXPIATION OF OATHS
CHAPTER 318 ABOMINATION OF SWEARING IN TRANSACTION
CHAPTER 319 ABOUT BEGGING IN THE NAME OF ALLAH
CHAPTER 320 PROHIBITION OF ADDRESSING SOMEBODY AS 'THE KING OF KINGS
CHAPTER 321 PROHIBITION OF CONFERRING A TITLE OF HONOUR UPON A SINNER, A HYPOCRITE, AND THE LIKE
CHAPTER 322 UNDESIRABILITY OF REVILING FEVER
CHAPTER 323 PROHIBITION OF REVILING THE WIND
CHAPTER 324 UNDESIRABILITY OF REVILING THE ROOSTER
CHAPTER 325 PROHIBITION OF ATTRIBUTING RAIN TO THE STARS
CHAPTER 326 PROHIBITION OF CALLING A MUSLIM AN INFIDEL
CHAPTER 327 PROHIBITION OF OBSCENITY
CHAPTER 328 UNDESIRABILITY OF PRETENTIOUSNESS AND EXAGGERATION DURING CONVERSATION
CHAPTER 329 ABOMINATION OF SELF- CONDEMNATION
CHAPTER 330 UNDESIRABILITY OF CALLING GRAPES 'AL-KARM
CHAPTER 331 PROHIBITION OF DESCRIBING THE CHARMS OF A WOMAN TO A MAN WITHOUT A VALID REASON APPROVED BY THE SHARI'AH
CHAPTER 332 ABOMINATION OF SAYING: "FORGIVE ME IF YOU WISH, O ALLAH!
CHAPTER 333 ABOMINATION OF SAYING: "WHAT ALLAH WILLS AND SO-AND-SO WILLS
CHAPTER 334 ABOMINATION OF HOLDING CONVERSATION AFTER 'ISHA (NIGHT) PRAYER
CHAPTER 335 PROHIBITION OF REFUSAL BY A WOMAN WHEN HER HUSBAND CALLS HER TO HIS BED
CHAPTER 336 PROHIBITION OF OBSERVING AN OPTIONAL SAUM (FAST) BY A WOMAN WITHOUT THE PERMISSION OF HER HUSBAND
CHAPTER 337 PROHIBITION OF RAISING ONE S HEAD BEFORE THE IMAM
CHAPTER 338 PROHIBITION OF PLACING THE HANDS ON THE SIDES DURING AS-SALAT (THE PRAYER)
CHAPTER 339 ABOMINATION OF JOINING AS-SALAT (THE PRAYER) WHEN THE FOOD IS READY OR WHEN ONE IS IN DESPERATE NEED TO ANSWER THE CALL OF NATURE
CHAPTER 340 PROHIBITION OF RAISING ONE S EYES TOWARDS THE SKY DURING AS-SALAT (THE PRAYER)
CHAPTER 341 UNDESIRABILITY OF GLANCING IN ONE DIRECTION OR THE OTHER DURING PRAYER
CHAPTER 342 PROHIBITION OF FACING THE GRAVES DURING SALAT (PRAYER)
CHAPTER 343 PROHIBITION OF PASSING IN FRONT OF A WORSHIPPER WHILE HE IS OFFERING SALAT (PRAYER)
CHAPTER 344 UNDESIRABILITY OF OFFERING OPTIONAL PRAYER AFTER THE ANNOUNCEMENT OF IQAMAH
CHAPTER 345 ABOMINATION OF SELECTING FRIDAY FOR FASTING
CHAPTER 346 PROHIBITION OF EXTENDING FAST BEYOND ONE DAY
CHAPTER 347 PROHIBITION OF SITTING ON THE GRAVES
CHAPTER 348 PROHIBITION OF PLASTERING AND BUILDING OVER THE GRAVES
CHAPTER 349 PROHIBITION FOR A SLAVE TO RUN AWAY FROM HIS MASTER
CHAPTER 350 UNDESIRABILITY OF INTERCESSION IN HUDUD
CHAPTER 351 PROHIBITION OF RELIEVING NATURE ON THE PATHS
CHAPTER 352 PROHIBITION OF URINATING INTO STAGNANT WATER
CHAPTER 353 PROHIBITION OF GIVING PREFERENCE TO CHILDREN OVER ONE ANOTHER IN GIVING GIFTS, ETC.
CHAPTER 354 PROHIBITION OF MOURNING BEYOND THREE DAYS (FOR WOMEN)
CHAPTER 355 PROHIBITION OF MALPRACTICES IN COMMERCE
CHAPTER 356 PROHIBITION OF SQUANDERING WEALTH
CHAPTER 357 PROHIBITION OF POINTING WITH A WEAPON AT ANOTHER BRO THER IN FAITH
CHAPTER 358 UNDESIRABILITY OF LEAVING THE MOSQUE WITHOUT OFFERING SALAT (PRAYER) AFTER THE ADHAN HAS BEEN PROCLAIMED
CHAPTER 359 UNDESIRABILITY OF REJECTING THE GIFT OF PERFUME
CHAPTER 360 UNDESIRABILITY OF PRAISING A PERSON IN HIS PRESENCE
CHAPTER 361 UNDESIRABILITY OF DEPARTING FROM OR COMING TO A PLACE STRICKEN BY AN EPIDEMIC
CHAPTER 362 PROHIBITION OF MAGIC
CHAPTER 363 PROHIBITION OF CARRYING THE QUR `AN INTO THE LAND OF ENEMY
CHAPTER 364 PROHIBITION OF USING UTENSILS MADE OF GOLD AND SILVER
CHAPTER 365 PROHIBITION OF WEARING SAFFRON-COLOURED DRESS
CHAPTER 366 PROHIBITION OF OBSERVING SILENCE FROM DAWN TILL NIGHT
CHAPTER 367 PROHIBITION OF ATTRIBUTING WRONG FATHERHOOD
CHAPTER 368 PROHIBITION OF DOING THAT WHICH ALLAH AND HIS MESSENGER HAVE PROHIBITED
CHAPTER 369 EXPIATION FOR THE VIOLATION OF COMMANDMENTS OF ALLAH
THE BOOK OF MISCELLANEOUS AHADITH OF SIGNIFICANT VALUES
CHAPTER 370 AHADITH ABOUT DAJJAL & PORTENTS OF THE HOUR
THE BOOK OF FORGIVENESS
CHAPTER 371SEEKING FORGIVENESS
CHAPTER 372 SOME OF THE BOUNTIES WHICH ALLAH HAS PREPARED FOR THE BELIEVERS IN PARADISE
Riyad al-Saliheen, The Gardens of the Righteous is a collection of ahadith by Imam Nawawi. It deals with every aspect of Islamic belief and conduct and covers a wide range of topics such as etiquette, manners, morals, supplications, beliefs, worship, human interactions, etc. The fact that the learned Imam sufficed on authentic ahadith, not only testifies to his superior scholarship in the field, but allows the general reader to benefit from his vast collection. Every chapter commences with a title which provides the content and summary of the ahadith that appear in that chapter. This is followed by relevant Qur’anic verses which provide a valuable link between the words of Allah, and the words of His Prophet. It also serves to contextualize the ahadith in the framework of Qur’anic teachings. This systematic presentation is unique to Riyad al-Saliheen and makes it an indispensable resource for students, scholars, general readers and ordinary Muslims.
THE BOOK OF MISCELLANY
CHAPTER 1 SINCERITY AND SIGNIFICANCE OF INTENTIONS FOR ALL ACTIONS, APPARENT AND HIDDEN
Allah, the Exalted, says:
"And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and perform As-Salat (Iqamat-as-Salat) and give Zakat, and that is the right religion. (98:5)
"It is neither their meat nor their blood that reaches Allah, but it is piety from you that reaches Him. (22:37)
"Say (O Muhammad (PBUH) ): Whether you hide what is in your breasts or reveal it, Allah knows it". (3:29)
1. Narrated 'Umar bin Al-Khattab (May Allah be pleased with him), reported: Messenger of Allah (PBUH) said, "The deeds are considered by the intentions, and a person will get the reward according to his intention. So whoever emigrated for Allah and His Messenger, his emigration will be for Allah and His Messenger; and whoever emigrated for worldly benefits or for a woman to marry, his emigration would be for what he emigrated for".[Al-Bukhari and Muslim].
2.Narrated 'A'ishah (May Allah be pleased with her) reported: Messenger of Allah (PBUH) said, "An army will raid the Ka'bah and when it reaches a desert land, all of them will be swallowed up by the earth.'' She asked; "O Messenger of Allah! Why all of them?'' He answered, "All of them will be swallowed by the earth but they will be raised for Judgement according to their intentions.''[Al-Bukhari and Muslim].
3.A'ishah (May Allah be pleased with her) narrated that the Prophet (PBUH) said, "There is no emigration after the conquest (of Makkah) but only Jihad [(striving and fighting in the cause of Allah) will continue] and good intention. So if you are summoned to fight, go forth.''[Al-Bukhari and Muslim].
4.Jabir bin Abdullah Al-Ansari (May Allah be pleased with them) reported: We accompanied the Prophet (PBUH) in an expedition when he said, "There are some men in Al-Madinah who are with you wherever you march and whichever valley you cross. They have not joined you in person because of their illness.'' In another version he said: "They share the reward with you.''[Muslim].
It is narrated by Bukhari from Anas bin Malik (May Allah be pleased with him): We were coming back from the battle of Tabuk with the Prophet (PBUH) when he remarked, "There are people whom we left behind in Al-Madinah who accompanied us in spirit in every pass and valley we crossed. They remained behind for a valid excuse.''
5.Ma'n bin Yazid bin Akhnas (May Allah be pleased with them) (he, his father and his grandfather, all were Companions) reported: My father set aside some dinars for charity and gave them to a man in the mosque. I went to that man and took back those dinars. He said: "I had not intended you to be given.'' So we went to Messenger of Allah (PBUH), and put forth the matter before him. He said to my father, "Yazid, you have been rewarded for what you intended.'' And he said to me, "Ma'n, you are entitled to what you have taken.''[Al-Bukhari].
6. Abu Ishaq Sa'd bin Abu Waqqas (May Allah be pleased with him) (one of the ten who had been given the glad tidings of entry into Jannah) narrated: Messenger of Allah (PBUH) visited me in my illness which became severe in the year of Hajjat-ul-Wada' (Farewell Pilgrimage). I said, "O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter. Should I give two-thirds of my property in charity?'' He (PBUH) said, "No". I asked him, "Then half?'' He said, "No". Then I asked, "Can I give away one- third". He said, "Give away one-third, and that is still too much. It is better to leave your heirs well-off than to leave them poor, begging people. You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife''. I said, "O Messenger of Allah, would I survive my companions?'' He said, "If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing. You will survive them ... your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam). You will survive others till the people will derive benefit from you, and others would be harmed by you.'' Messenger of Allah (PBUH) further said, "O Allah, complete for my Companions their emigration and do not cause them to retract.'' Sa'd bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented his death as he died in Makkah.[Al-Bukhari and Muslim].
7.Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, "Allah does not look at your figures, nor at your attire but He looks at your hearts and accomplishments". [Muslim].
8.Abu Musa Al-Ash'ari (May Allah be pleased with him) reported that Messenger of Allah (PBUH) was asked about who fights in the battlefield out of valour, or out of zeal, or out of hypocrisy, which of this is considered as fighting in the cause of Allah? He said: "He who fights in order that the Word of Allah remains the supreme, is considered as fighting in the cause of Allah".[Al-Bukhari and Muslim].
9.Abu Bakrah Ath-Thaqafi (May Allah be pleased with him) reported: The Prophet (PBUH) said: "When two Muslims are engaged in a combat against each other with their sword's and one is killed, both are doomed to Hell". I said, "O Messenger of Allah! As to the one who kills, it is understandable, but why the slain one?" He (PBUH) replied: "He was eager to kill his opponent".[Al-Bukhari and Muslim].
10. Abu Hurairah (May Allah be pleased with him) reported that: The Messenger of Allah (PBUH) said: "The reward for Salat performed by a person in congregation is more than 20 times greater than that of the Salat performed in one's house or shop. When one performs Wudu' perfectly and then proceeds to the mosque with the sole intention of performing Salat, then for every step he takes towards the mosque, he is upgraded one degree in reward and one of his sins is eliminated until he enters the mosque, and when he enters the mosque, he is considered as performing Salat as long as it is the Salat which prevents him (from leaving the mosque); and the angels keep on supplicating Allah for him as long as he remains in his place of prayer. They say: 'O Allah! have mercy on him; O Allah! forgive his sins; O Allah! accept his repentance'. This will carry on as long as he does not pass wind". [Al-Bukhari and Muslim].
11. 'Abdullah bin 'Abbas (May Allah be pleased with them) reported: Messenger of Allah (PBUH) said that Allah, the Glorious, said: "Verily, Allah (SWT) has ordered that the good and the bad deeds be written down. Then He explained it clearly how (to write): He who intends to do a good deed but he does not do it, then Allah records it for him as a full good deed, but if he carries out his intention, then Allah the Exalted, writes it down for him as from ten to seven hundred folds, and even more. But if he intends to do an evil act and has not done it, then Allah writes it down with Him as a full good deed, but if he intends it and has done it, Allah writes it down as one bad deed".[Al-Bukhari and Muslim].
12. 'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) narrated that: He heard Messenger of Allah (PBUH) as saying: "Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: 'Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.' Thereupon, one of them said: 'O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock'. The rock moved slightly but they were unable to escape. The next said: 'O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.' The rock moved aside a bit further but they were still unable to get out. The third one said: 'O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours - camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.' The rock slipped aside and they got out walking freely".[Al-Bukhari and Muslim].
CHAPTER 2 REPENTANCE
Scholars said: It is necessary to repent from every sin. If the offense involves the Right of Allah, not a human, then there are three condition to be met in order that repentance be accepted by Allah:
1- To desist from committing it. 2- To feel sorry for committing it. 3- To decide not to recommit it. Any repentance failing to meet any of these three conditions, would not be sound.
But if the sin involves a human's right, it requires a fourth condition, i.e., to absolve on self from such right. If it is a property, he should return it to its rightful owner. If it is slandering or backbiting, one should ask the pardon of the offended.
One should also repent from all sins. If he repents from some, his repentance would still be sound according to the people of sound knowledge. He should, however, repent from the rest. Scriptural proofs from the Book and the Sunnah and the consensus of the scholars support the incumbency of repentance.
Allah, the, Exalted says: "And all of you beg Allah to forgive you, O believers, that you may be successful"(.24:31) "Seek the forgiveness of your Rubb, and turn to Him in repentance".(11:3)
"O you who believe1 Turn to Allah with sincere repentance1".(66:8)
13. Abu Hurairah (May Allah be pleased with him) reported: I heard Messenger of Allah (PBUH) saying: "By Allah, I seek Allah's forgiveness and repent to Him more than seventy times a day.'' [Al-Bukhari].
14. Al-Agharr bin Yasar Al-Muzani (May Allah be pleased with him) narrated that: The Messenger of Allah (PBUH) said: "Turn you people in repentance to Allah and beg pardon of Him. I turn to Him in repentance a hundred times a day".[Muslim].
15Anas bin Malik Al-Ansari (MayAllah be pleased with him) the servant of the Messenger of Allah narrated: Messenger of Allah (PBUH) said, "Verily, Allah is more delighted with the repentance of His slave than a person who lost his camel in a desert land and then finds it (unexpectedly)".[Al-Bukhari and Muslim].
In another version of Muslim, he said: "Verily, Allah is more pleased with the repentance of His slave than a person who has his camel in a waterless desert carrying his provision of food and drink and it is lost. He, having lost all hopes (to get that back), lies down in shade and is disappointed about his camel; when all of a sudden he finds that camel standing before him. He takes hold of its reins and then out of boundless joy blurts out: 'O Allah, You are my slave and I am Your Rubb'.He commits this mistake out of extreme joy".
16. Abu Musa Al-Ash'ari (May Allah be pleased with him) reported: The Prophet (PBUH) said: "Allah, the Exalted, will continue to stretch out His Hand in the night so that the sinners of the day may repent, and continue to stretch His Hand in the daytime so that the sinners of the night may repent, until the sun rises from the west".[Muslim].
17. Abu Hurairah (May Allah be pleased with him) narrated: Messenger of Allah (PBUH) said, "He who repents before the sun rises from the west, Allah will forgive him".[Muslim].
18. 'Abdullah bin 'Umar bin Al-Khattab (May Allah be pleased with them) reported that: The Prophet (PBUH) said, "Allah accepts a slave's repentance as long as the latter is not on his death bed (that is, before the soul of the dying person reaches the throat)".[At-Tirmidhi, who categorised it as Hadith Hasan].
19. Zirr bin Hubaish reported: I went to Safwan bin 'Assal (May Allah be pleased with him) to inquire about wiping with wet hands over light boots while performing Wudu'. He asked me, "What brings you here, Zirr?'' I answered: "Search for knowledge". He said, "Angels spread their wings for the seeker of knowledge out of joy for what he seeks". I told him, "I have some doubts in my mind regarding wiping of wet hands over light boots in the course of performing Wudu' after defecation or urinating. Now since you are one of the Companions of the Prophet (PBUH), I have come to ask you whether you heard any saying of the Prophet (PBUH) concerning it?". He replied in the affirmative and said, "He (PBUH) instructed us that during a journey we need not take off our light boots for washing the feet up to three days and nights, except in case of major impurity (after sexual intercourse). In other cases such as sleeping, relieving oneself or urinating, the wiping of wet hands over light boots will suffice.'' I,then, questioned him, "Did you hear him say anything about love and affection?'' He replied, "We accompanied the Messenger of Allah (PBUH) in a journey when a bedouin called out in a loud voice, 'O Muhammad.' The Messenger of Allah (PBUH) replied him in the same tone, 'Here I am.' I said to him (the bedouin), 'Woe to you, lower your voice in his presence, because you are not allowed to do so.' He said, 'By Allah! I will not lower my voice,' and then addressing the Prophet (PBUH) he said, 'What about a person who loves people but has not found himself in their company.' Messenger of Allah (PBUH) replied, 'On the Day of Resurrection, a person will be in the company of those whom he loves.' The Messenger of Allah then kept on talking to us and in the course of his talk, he mentioned a gateway in the heaven, the width of which could be crossed by a rider in forty or seventy years".
Sufyan, one of the narrators of this tradition, said: "This gateway is in the direction of Syria. Allah created it on the day He created the heavens and the earth. It is open for repentance and will not be shut until the sun rises from that direction (i.e., the West) (on Doomsday)".[At-Tirmidhi, who categorized it as Hadith Hasan Sahih]
20. Abu Sa'id Al-Khudri (May Allah be pleased with him) reported: Prophet of Allah (PBUH) said: "There was a man from among a nation before you who killed ninety-nine people and then made an inquiry about the most learned person on the earth. He was directed to a monk. He came to him and told him that he had killed ninety-nine people and asked him if there was any chance for his repentance to be accepted. He replied in the negative and the man killed him also completing one hundred. He then asked about the most learned man in the earth. He was directed to a scholar. He told him that he had killed one hundred people and asked him if there was any chance for his repentance to be accepted. He replied in the affirmative and asked, 'Who stands between you and repentance? Go to such and such land; there (you will find) people devoted to prayer and worship of Allah, join them in worship, and do not come back to your land because it is an evil place.' So he went away and hardly had he covered half the distance when death overtook him; and there was a dispute between the angels of mercy and the angels of torment. The angels of mercy pleaded, 'This man has come with a repenting heart to Allah,' and the angels of punishment argued, 'He never did a virtuous deed in his life.' Then there appeared another angel in the form of a human being and the contending angels agreed to make him arbiter between them. He said, 'Measure the distance between the two lands. He will be considered belonging to the land to which he is nearer.' They measured and found him closer to the land (land of piety) where he intended to go, and so the angels of mercy collected his soul".[Al-Bukhari and Muslim].
In another version: "He was found to be nearer to the locality of the pious by a cubit and was thus included among them". Another version says: "Allah commanded (the land which he wanted to leave) to move away and commanded the other land (his destination) to draw nearer and then He said: "Now measure the distance between them.' It was found that he was nearer to his goal by a hand's span and was thus forgiven". It is also narrated that he drew closer by a slight movement on his chest.
21. Abdullah bin Ka'b, who served as the guide of Ka'b bin Malik (May Allah be pleased with him) when he became blind, narrated: I heard Ka'b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah (PBUH) when he left for the battle of Tabuk. Ka'b said: "I accompanied Messenger of Allah (PBUH) in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah (PBUH) and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honor of being with Messenger of Allah (PBUH) on the night of 'Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favorable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition. Whenever Messenger of Allah (PBUH) decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign. And the Muslims who accompanied Messenger of Allah (PBUH) at that time were in large number but no proper record of them was maintained.'' Ka'b (further) said: "Few were the persons who chose to remain absent believing that they could easily hide themselves (and thus remain undetected) unless Revelation from Allah, the Exalted, and Glorious (revealed relating to them). And Messenger of Allah (PBUH) set out on this expedition when the fruit were ripe and their shade was sought. I had a weakness for them and it was during this season that Messenger of Allah (PBUH) and the Muslims made preparations. I also would set out in the morning to make preparations along with them but would come back having done nothing and said to myself: 'I have means enough (to make preparations) as soon as I like'. And I went on doing this (postponing my preparations) till the time of departure came and it was in the morning that Messenger of Allah (PBUH) set out along with the Muslims, but I had made no preparations. I would go early in the morning and come back, but with no decision. I went on doing so until they (the Muslims) hastened and covered a good deal of distance. Then I wished to march on and join them. Would that I had done that1 But perhaps it was not destined for me. After the departure of Messenger of Allah (PBUH) whenever I went out, I was grieved to find no good example to follow but confirmed hypocrites or weak people whom Allah had exempted (from marching forth for Jihad). Messenger of Allah (PBUH) made no mention of me until he reached Tabuk. While he was sitting with the people in Tabuk, he said, 'What happened to Ka'b bin Malik?' A person from Banu Salimah said: "O Messenger of Allah, the (beauty) of his cloak and an appreciation of his finery have detained him.' Upon this Mu'adh bin Jabal (MatAllah be pleased with him) admonished him and said to Messenger of Allah (PBUH): "By Allah, we know nothing about him but good.' Messenger of Allah (PBUH), however, kept quiet. At that time he (the Prophet (PBUH)) saw a person dressed in white and said, 'Be Abu Khaithamah.' And was Abu Khaithamah Al-Ansari was the person who had contributed a Sa' of dates and was ridiculed by the hypocrites.'' Ka'b bin Malik further said: "When the news reached me that Messenger of Allah (PBUH) was on his way back from Tabuk, I was greatly distressed. I thought of fabricating an excuse and asked myself how I would save myself from his anger the next day. In this connection, I sought the counsels of every prudent member of my family. When I was told that Messenger of Allah (PBUH) was about to arrive, all the wicked ideas vanished (from my mind) and I came to the conclusion that nothing but the truth could save me. So I decided to tell him the truth. It was in the morning that Messenger of Allah (PBUH) arrived in Al-Madinah. It was his habit that whenever he came back from a journey, he would first go to the mosque and perform two Rak'ah (of optional prayer) and would then sit with the people. When he sat, those who had remained behind him began to put forward their excuses and take an oath before him. They were more than eighty in number. Messenger of Allah (PBUH) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their insights to Allah, until I appeared before him. I greeted him and he smiled and there was a tinge of anger in that. He then said to me, 'Come forward'. I went forward and I sat in front of him. He said to me, 'What kept you back? Could you not afford to go in for a ride?' I said, 'O Messenger of Allah, by Allah, if I were to sit before anybody else, a man of the world, I would have definitely saved myself from his anger on one pretext or the other and I have a gifted skill in argumentation, but, by Allah, I am fully aware that if I were to put forward before you a lame excuse to please you, Allah would definitely provoke your wrath upon me. In case, I speak the truth, you may be angry with me, but I hope that Allah would be pleased with me (and accept my repentance). By Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favorable conditions for me as I had when I stayed behind.' Thereupon, Messenger of Allah (PBUH) said, 'This man spoke the truth, so get up (and wait) until Allah gives a decision about you.' I left and some people of Banu Salimah followed me. They said to me, 'By Allah, we do not know that you committed a sin before. You, however, showed inability to put forward an excuse before Messenger of Allah (PBUH) like those who stayed behind him. It would have been enough for the forgiveness of your sin that Messenger of Allah (PBUH) would have sought forgiveness for you.' By Allah, they kept on reproaching me until I thought of going back to Messenger of Allah (PBUH) and retract my confession. Then I said to them, 'Has anyone else met the same fate?' They said, 'Yes, two persons have met the same fate. They made the same statement as you did and the same verdict was delivered in their case.' I asked, 'Who are they?' They said, 'Murarah bin Ar-Rabi' Al-'Amri and Hilal bin Umaiyyah Al-Waqifi.' They mentioned these two pious men who had taken part in the battle of Badr and there was an example for me in them. I was confirmed in my original resolve. Messenger of Allah (PBUH) prohibited the Muslims to talk to the three of us from amongst those who had stayed behind. The people began to avoid us and their attitude towards us changed and it seemed as if the whole atmosphere had turned against us, and it was in fact the same atmosphere of which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves within their houses and spent (most of their) time weeping. As I was the youngest and the strongest, I would leave my house, attend the congregational Salat, move about in the bazaars, but none would speak to me. I would come to Messenger of Allah (PBUH) as he sat amongst (people) after the Salat, greet him and would ask myself whether or not his lips moved in response to my greetings. Then I would perform Salat near him and look at him stealthily. When I finish my Salat, he would look at me and when I would cast a glance at him he would turn away his eyes from me. When the harsh treatment of the Muslims to me continued for a (considerable) length of time, I walked and I climbed upon the wall of the garden of Abu Qatadah, who was my cousin, and I had a great love for him. I greeted him but, by Allah, he did not answer to my greeting. I said to him, 'O Abu Qatadah, I adjure you in the Name of Allah, are you not aware that I love Allah and His Messenger (PBUH)?' I asked him the same question again but he remained silent. I again adjured him, whereupon he said, 'Allah and His Messenger (PBUH) know better.' My eyes were filled with tears, and I came back climbing down the wall.
As I was walking in the bazaars of Al-Madinah, a man from the Syrian peasants, who had come to sell food grains in Al-Madinah, asked people to direct him to Ka'b bin Malik. People pointed towards me. He came to me and delivered a letter from the King of Ghassan, and as I was a scribe, I read that letter whose purport was: 'It has been conveyed to us that your friend (the Prophet (PBUH)) was treating you harshly. Allah has not created you for a place where you are to be degraded and where you cannot find your right place; so come to us and we shall receive you graciously.' As I read that letter, I said: 'This is too a trial,' so I put it to fire in an oven. When forty days had elapsed and Messenger of Allah (PBUH) received no Revelation, there came to me a messenger of the Messenger of Allah and said, 'Verily, Messenger of Allah (PBUH) has commanded you to keep away from your wife.' I said, 'Should I divorce her or what else should I do?' He said, 'No, but only keep away from her and don't have sexual contact with her.' The same message was sent to my companions. So, I said to my wife: 'You better go to your parents and stay there with them until Allah gives the decision in my case.' The wife of Hilal bin Umaiyyah came to Messenger of Allah (PBUH) and said: 'O Messenger of Allah, Hilal bin Umaiyyah is a senile person and has no servant. Do you disapprove if I serve him?' He said, 'No, but don't let him have any sexual contact with you.' She said, 'By Allah, he has no such desire left in him. By Allah, he has been in tears since (this calamity) struck him.' Members of my family said to me, 'You should have sought permission from Messenger of Allah (PBUH) in regard to your wife. He has allowed the wife of Hilal bin Umaiyyah to serve him.' I said, 'I would not seek permission from Messenger of Allah (PBUH) for I do not know what Messenger of Allah might say in response to that, as I am a young man'. It was in this state that I spent ten more nights and thus fifty days had passed since people boycotted us and gave up talking to us. After I had offered my Fajr prayer on the early morning of the fiftieth day of this boycott on the roof of one of our houses, and had sat in the very state which Allah described as: 'The earth seemed constrained for me despite its vastness', I heard the voice of a proclaimer from the peak of the hill Sal' shouting at the top of his voice: 'O Ka'b bin Malik, rejoice.' I fell down in prostration and came to know that there was (a message of) relief for me.
Messenger of Allah (PBUH) had informed the people about the acceptance of our repentance by Allah after he had offered the Fajr prayer. So the people went on to give us glad tidings and some of them went to my companions in order to give them the glad tidings. A man spurred his horse towards me (to give the good news), and another one from the tribe of Aslam came running for the same purpose and, as he approached the mount, I received the good news which reached me before the rider did. When the one whose voice I had heard came to me to congratulate me, I took off my garments and gave them to him for the good news he brought to me. By Allah, I possessed nothing else (in the form of clothes) except these garments, at that time. Then I borrowed two garments, dressed myself and came to Messenger of Allah (PBUH) On my way, I met groups of people who greeted me for (the acceptance of) repentance and they said: 'Congratulations for acceptance of your repentance.' I reached the mosque where Messenger of Allah (PBUH) was sitting amidst people. Talhah bin 'Ubaidullah got up and rushed towards me, shook hands with me and greeted me. By Allah, no person stood up (to greet me) from amongst the Muhajirun besides him.'' Ka'b said that he never forgot (this good gesture of) Talhah. Ka'b further said: "I greeted Messenger of Allah (PBUH) with 'As-salamu 'alaikum' and his face was beaming with pleasure. He (PBUH) said, 'Rejoice with the best day you have ever seen since your mother gave you birth. 'I said: 'O Messenger of Allah! Is this (good news) from you or from Allah?' He said, 'No, it is from Allah.' And it was common with Messenger of Allah (PBUH) that when ever he was happy, his face would glow as if it were a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said, I have placed a condition upon myself that if Allah accepts my Taubah, I would give up all of my property in charity for the sake of Allah and His Messenger (PBUH)1' Thereupon Messenger of Allah (PBUH) said, 'Keep some property with you, as it is better for you.' I said, 'I shall keep with me that portion which is in Khaibar'. I added: 'O Messenger of Allah! Verily, Allah has granted me salvation because of my truthfulness, and therefore, repentance obliges me to speak nothing but the truth as long as I am alive.'' Ka'b added: "By Allah, I do not know anyone among the Muslims who has been granted truthfulness better than me since I said this to the Prophet (PBUH). By Allah! Since the time I made a pledge of this to Messenger of Allah (PBUH), I have never intended to tell a lie, and I hope that Allah would protect me (against telling lies) for the rest of my life. Allah, the Exalted, the Glorious, revealed these Verses:
'Allah has forgiven the Prophet (PBUH), the Muhajirun (Muslim Emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al-Madinah) who followed him (Muhammad (PBUH)) in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabuk expedition and whose case was deferred (by the Prophet (PBUH)) for Allah's Decision] till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)]. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe1 Be afraid of Allah, and be with those who are true (in word and deeds).'' (9:117,118).
Ka'b said: "By Allah, since Allah guided me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah (PBUH), and if I were to tell a lie I would have been ruined as were ruined those who had told lies, for Allah described those who told lies with the worst description He ever attributed to anybody else, as He sent down the Revelation:
