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.~\\-~.Ir.).. r'~.... ":;,, r-~!J ~,,-.->.J --.f---'->.Y .--,, !J:-" '.J r .... i' , ,.,. / .J .Iii""" -'// " .J." " I" ~"\ .(t:,, Jo_/. ' n ',,' ~ 1\ "'-'->-,","",::!-" ~~~r~J-.J' ;J-;. ... "".... , Revile not those whom they worship besides Allah, lest they revile Allah wrongfully without knowledge. Thus We have made alluring to each people its own doings, then unto their Lord is their return.

He shall thereafter inform them of all that they used to do [Surah al-Ana'am : Ayah 108]. It is important to note: We are aware that perhaps a particular issue is considered good in essence and in subject matter. However, it is not deemed correct, nor is it from wisdom, nor from intelligence, nor from sincere counsel, and not consistent with a trust to mention it at a specific time, place or circumstance. This is [deemed] so, irrespective of [the matter] being true in nature and correct in essence, in addition to it being the true state of affairs. As a consequence, it is incumbent upon an individual to seek counsel from those in possession of knowledge, opinion, and sincere advise, concerning a particular matter, before he embarks upon that course of action.

Hence, [he acts in accordance] to clear proofs, for Allah said to the most noble of His Creation (,J-J 1#':'1 J-), to the most correct in opinion, and the most conscientious in the act of conveying sincere counsel, Muhammad (rl-J 1#':'1 J-): ..: ,,~ AI" "" An explanationof Riyadh a1-Saliheen from the wordsof the Masterof the Messengers and uncertainty. He ought to mention the matter in truth, thus facilitating the true nature of the matter to become clear to the one whose counsel is being sought. Accordingly, his advice shall then be founded upon this reality. Hence, S'ad said: I am in possession of wealth, however I have no beneficiaries save a single daughter. His statement: I am in possession of wealth.

A clarification concerning the founding reason of his desire to convey the gift. I have no beneficiaries save a single daughter. A clarification in relation to the absence of any obstacle. Meaning: There is no obstacle preventing me from bequeathing a large amount, by reason of the absence ofany legal heirs. The one whose advise is sought ought to fear Allah the Exalted, the Majestic, during the course of delivering counsel.

He ought not to be influenced by emotion in deference to the one seeking counsel. For some people whose counsel is sought by an individual observe that he is in favour of a particular course of action from two options, or two opinions. The counsellor therefore, upon realisation ofthis, chooses to advise in favour ofthat matter. The counsellor [argues that he] prefers to agree with the opinion which the one seeking counsel considers more suitable for himself. This is a great error, rather this is treachery.

Hence, it is obligatory for the one whose counsel is being sought that he advises with that which he deems to be the truth, and the correct course of action. This is so, regardless of whether the recipient is content or not. If this principle is adhered to, the counsellor is deemed to be one who is sincere. He has therefore executed his duty, irrespective of whether the advise [tendered] is accepted or not. For he was of the opinion that this was the preferred course of action, hence it was mentioned.

This is [deemed] so, regardless of whether the recipient refused to accept the advice or not. [In this instance], the counsellor is deemed to have discharged his obligation. It is of no consequence that perhaps his conclusion was incorrect. In addition, perhaps the one advised considers that a certain matter is sought when it is not, the counsellor therefore advises in favour ofthat matter. In this instance he has erred in relation to two points: On the basis ofan incorrect understanding, and an incorrect objective. * * * An explanation of Riyadh al-Saliheen from the words of the Masterof the Messengers The statement of the Messenger (,J-J~.'il';""): No: This is indicative of the principal that there is no misdeed for an individual to employ the word 'no,' and there is no objection to it. For the Prophet (.-L-J~.1.IJ..-) uttered the word 'no,' and his Companions (may Allah be pleased with them) employed the word during their discourse with him.

This is illustrated by the following incident: When the camel of Jaabir (may Allah be pleased with him) became fatigued, he found himself at the side of the Messenger (rL-J.,L..1.IJ..-). How did he (,.1--J.,L..1.IJ..-) arrive at the side of Jaabir when his camel was haggard and lean, was it positioned in front of the people? No, rather it was from the habit of the Messenger (,.1--J .,L..1.1 J..-), for he was the guardian of his Ummah, that he would travel behind, not in front of the people. He would do so in order to offer his assistance to any individual who may have required his help. Consider the humility and conscientious guardianship of the Messenger (,.1--J .,L..1.1 J..-).

He found himself beside Jaabir, whose camel had become overwhelmed with fatigue and was consequently no longer able to walk. The Prophet (,.1--J .,L..1.1 J..-) therefore struck the animal and supplicated for it. He then said: Sell it to me for forty dirhams. Jaabir responded: No.lO He said 'no' to the Messenger (,.1--J.,L..1.IJ..-), [never-the-less] the Messenger (.1.IJ..­ ,.1--J .,L.) did not rebuke him for what he said. Accordingly, there is no objection to the word 'no.' It is not deemed misconduct nor [is it considered] misbehaviour.

Many individuals today despise to utter the ~ word 'no.' Rather they say: (~)C..): (Salaamatukv ' instead. The act of supplicating for his safety is a commendable action. However, if an individual utters [the term] 'no,' he shall incur no misdeed. From amongst the benefits of this tradition: It is impermissible for an individual who is suffering from an illness Wherein death is feared to donate an amount in excess ofone third, except ifthe beneficiaries grant their permission. This is because the rights of the estate become connected to the inheritors when 10 Collected: al-Bukhari (2718), Kitab al-Shuroot and al-Muslim (715), Kitab al-Musaaqah.

II [TN]- Literally: May you be safe. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers an individual experiences illness, in accordance with the Prophetic utterance: A third, and a third is a great deal. This statement contains a directive [dictating] that bequests ought to be less than a third [of one's wealth], as Ibn 'Abbaas (may Allah be pleased with them both) mentioned: Would that the people reduce [their donations] from a third to a fourth, for the Prophet (,.L-oJ~li,';") said: A third, and a third is a great amount. * * * From amongst the benefits: It is impermissible for an individual who is suffering from an illness wherein death is feared to donate an amount in excess of one third of his estate. Not for the purpose ofcharity, nor to enter into a partnership to build a Mosque, nor to convey as a gift, nor for any other purpose. It should not be an amount greater than one third, for the Prophet (':'I.)J rl-J~) prevented S'ad from donating an amount in excess ofthat figure.

Similarly a bequest is comparable to a gift, it is therefore disallowed for an individual to bequeath from his estate an amount greater than one third after his death. Rather it is preferable to bequeath with one fifth in adherence to Abu Bakr's example, [which has been] mentioned previously. From amongst the benefits: If the wealth of an individual is limited and his beneficiaries are poor, it is preferable that he abstains from donating. [Regardless] of whether it is a small or a great amount, in adherence to his statement (r-"-J~ J,I.)J): Verily, leaving your inheritors in a state of prosperity is preferable to leaving them in a state of poverty. This is contrary to the notion entertained amongst certain groups of the general populace: We are obligated to bequeath. Rather this is incorrect.

The one whose wealth is limited and whose beneficiaries are poor, devoid of possessions, ought not to bequeath any . amount, it being preferable not to. Certain groups from amongst the populace believe that the one who does not bequeath shall not be rewarded, however this is not correct. Rather if he leaves his estate to be inherited by his beneficiaries, he shall consequently be rewarded, irrespective of the existence of a legal obligation to inherit. An explanationof Riyadh al-Saliheenfrom the wordsof the Master of the Messengers In addition, if the individual is adhering to the guidance of the Prophet ( " y This sentence is known as: (4.....~'~'): (Jumlah al-Istifhaameeyahy: .. , "" . Denoting: An interrogative sentence: The intended meaning being: Will I remain behind?

This is [termed] an anticipative ordained inquiry: Meaning: He does not wish to remain behind and die in Makkah, for he abandoned that land, migrating for the sake of Allah and His Messenger. From amongst the benefits: The manifestation of a miracle for the Messenger of Allah (rL-J -.Y'r / J':.--.f. J T /" /" ~ "/ .i. / . -:u\>r: ..'" I:.l\~~i "'{ -.-).1 / ~r. J . /" Whosoever amongst you turns back from his religion and dies as an unbeliever, his deeds will be nullified in this world and in the Hereafter, and they will be the dwellers of the Fire. They shall abide therein forever. [Surah al-Baqarah : Ayah 217] His statement: [However] the one to be pitied was S'ad ibn Khawlah: The words of the Prophet (~J~:'I';'-).

S'ad ibn Khawlah (may Allah be pleased with him) was from amongst the Muhaajireen who emigrated from Makkah, however it was by the Decree of Allah that he should die therein. Hence he passed away in that land. As a consequence, the Prophet (rL-J """;".';1 ~) expressed his sorrow and commiseration that he should die in Makkah, for it was despised for a Muhaajir to pass away in a land in which he emigrated from. This is what has been deemed feasible and prudent by way ofexplanation concerning this tradition. The author (may Allah the Exalted have mercy upon him) mentioned the tradition in this chapter concerning 'Al-Ntyyeh' by reason of the Prophet's (.\.1';'­ r!-J""";") statement to S'ad: Indeed you will not remain behind, so perform deeds yearning for the Face of Allah and you will be elevated in rank and degree [by virtue of them].

In addition, he (r!-J"",,;,,:'I....---l-) advised Sa'd: You shall not incur any expense, desiring [by means of it] the Face of Allah, save you will be rewarded for it, even that which you place in the mouth of your wife. An explanationof Riyadh a1-SaIiheen from the wordsofthe Masterof the Messengers A reference has been made in this tradition to the sincerity of an individual, [and his obligation] to quest for the Face of Allah, during the performance of his deeds and the expenditure of his wealth. Thus enabling him to obtain his reward, and elevate his rank and station before Allah the Majestic, the Glorious. Allah is al-Muwaffaq. * * * An explanation of Riyadh al-Saliheenfrom the words of the Master of the Messengers hadith. tNumher 7­ It has been related by Abu Hurayrah 'Abdullah ibn Sakhr (may Allah be pleased with him), who said: The Messenger of Allah (~J.,J$.iiI,';"') said: Indeed Allah looks not towards your bodies, nor towards your faces, rather He looks towards your hearts and your actions. Narrated: Musliml7] The Explanation.

His statement: rather he looks towards your hearts. In a different narration it is mentioned: your hearts and your actions. This tradition directs us towards the principle that has been established in the statement of Allah the Most High: ~ /V~ • ~.,- ~,-,- ~ ,.. A ,-,- ~,.._ ~ ~ ~ .J: ' An explanationof Riyadhal-Saliheen from the wordsof the Masterof the Messengers He does not look towards their faces, [and questions whether or not] they are beautiful or disfigured [in appearance]. All these matters are of no significance before Allah, similarly He does not take into consideration their ancestry, [and determines whether or not] they are of a noble or ignoble parentage.

Neither does He look towards their wealth, for He does not concern Himself with any of these matters at all.' There is no connection between Allah and His creation except by means of al­ Taqwa. Hence, whosoever is greater in his level of al-Taqwa for [his] Lord, he is the one who is closer to Allah, and is therefore [considered] the most virtuous . before Him. Accordingly, no individual ought to pride himself with his wealth, nor with his beauty, nor with his body, nor with his children, nor with his palaces, nor with his cars, nor with any matter connected to the world at all. Indeed, if Allah facilitates an individual with the acquisition of al-Taqwa, it is deemed from amongst the Bounty of Allah upon him, so let him praise Allah. Have knowledge that all actions are by intention, and that the balance has been placed upon the heart.

How often are the outward actions of an individual correct, good and virtuous, however when they are established upon ruined foundations they are rendered obsolete. AI-Niyyeh is the foundation [of all actions]. Consider two individuals in a single row performing the prayer, adhering to a single Imaam, however the difference between their prayers is comparable to the difference between the East and the West. For the condition of the heart differs. The first individual is negligent: Rather, perhaps he is performing the prayer in order to be seen, and refuge is sought in Allah, for he desires the world by means of it's performance.

I [TN] _An individual shall not be rewarded for any ofthese matters, for the physical nature of a person is beyond his dominion. Rather he is entrusted with the action connected to that physical body. Similarly human attributes are beyond the control and power of man, he has no ability to enhance them. For example: The face of an individual, whether it be black or white in colour, long or short, etc. Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, Page 40.

An explanation of Riyadh al-Saliheen from the words of the Masterof the Messengers The second: His heart is present, he intends [to seek] the Face of Allah by means of his prayer, and to adhere to the Sunnah of the Messenger ofAllah (J-­ rl-J . r ,.-,.­ ~ ~~.P; Verily in the Heavens and the earth are signs for the Believers, and in your creation, and that which He scattered [throughout the earth] of living creatures are signs for people who have faith with certainty [Surah al-Jaathiyah : Ayah 4]. You ought to ponder over the Verses of Allah if the Shaytaan causes doubt to enter your heart. Reflect over the universe and the One who engineered it. Consider how the state of affairs alter, and the manner in which Allah alternates the days amongst the people, until you recognize the existence of a Wise, Supreme, and Majestic Author governing [the universe]. Purify your heart from Shirk, and how might I accomplish this?

An explanationof Riyadh a1-Saliheen from the wordsof the Masterof the Messengers I may purify my heart by my self realization and acceptance that the people can be of no benefit to me ifI am disobedient towards Allah, nor can they deliver me from a tribulation [which may afflict me]. Furthermore, they cannot reward me with goodness if I am obedient towards Allah. Indeed it is Allah who rewards with good and delivers an individual from a punishment [which descends upon him]. If the matter is as I have mentioned, why therefore does an individual associate partners with Allah the Exalted, the Supreme. Why does he intend with his worship to endear himself towards the creation.

Whosoever seeks to approach the creation by those means he seeks endearment towards Allah, Allah shall withdraw Himselffrom him and He shall distance the creation from him. Meaning: His endearment towards the creation shall not increase by those means he seeks proximity towards Allah, except that he shall be distanced from Allah and from the creation. For if Allah is pleased with an individual, He shall cause the people to become pleased too. In addition, if Allah is displeased with that person, He shall cause the people to become displeased too. We seek refuge in Allah from His Wrath and His Punishment.

The point to note 0 my brother - continuously purify your heart. The perpetual cleansing of the heart shall cause it to become one which is clean and pure, as Allah the Exalted, the Supreme mentioned: JJ,., An explanationof Riyadh a1-Saliheen from the wordsof the Master of the Messengers individual who declares himself to be a Muslim, and the one [who professes to be] an unbeliever, ifthey are to fight for the sake oftheir country alone. Furthermore, it ought not to be mentioned that 'Love for one's country is part of Imaan,' nor that this is a narration from the Messenger of Allah (~) \~ J4\~ ~\;,... • \~y L.l\(\"~ \;'* ~- "--'. ~'.) N ---.J~ :1..Lf'7'.). ,,--,. ~'.) ~ i, JJ'M''.) ~ ".. "..".. '" /.JkP'" /// y// Af1:II" ///./ *'.) W\J~Jt;tu~l~tiJt; ~ ~~~'\;Jt; ~~l~tiJ\;~~\; "..

"..".. ".. o Messenger of Allah - What is you opinion concerning the man who comes to take my wealth. He said: Do not give it to him. He said: What do you say if he should fight me? He said: Fight him.

What do you say if he should kill me. He said: You are a martyr. He said: What do you say if I should kill him? He said: He is in the Fire.3 The aggressor is deemed an oppressor regardless of whether he is a Muslim or not. If a Muslim approaches you in order to fight and expel you from your country, or from your house, you are obligated to fight him.

If you should kill 2 Mentioned by al-' Ajaloonee in Kashaf al-Khufa 'a (1102), he said: al-Saghaanee said: Mawdoo'(fabricated). 3 Collected: al-Muslim (140), Kitab al-Imaan. An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers him, his abode is in the Fire, and ifhe should kill you, then you are considered a martyr. Do not say: How can I kill a Muslim? For he is the aggressor. Ifwe are to bind our hands in front of the oppressive aggressors - who do not consider the Believer [except as an individual] devoid of both security and religion - The oppressors would [assume a state] ofauthority and power, thus enabling them to spread their corruption in the earth after it's correction.

Hence we have said: This matter is not to be deemed 'offensive fighting.' Offensive Fighting: It is accepted that I do not go forth and search for a Muslim in order to fight against him. Rather I defend my wealth, myself and my family, regardless of whether the assailant is a Believer or not. In addition, it is inconceivable that an individual who possesses Imaan would approach a Muslim and attack him in order to capture his family and his wealth.4 For this reason the Prophet said (,»; -: " ..,. ~ ~I I I /. ~ ,., ,~\J..,..:: I;:~« \:.11 . j,:A1.1 "'tt;l\;~ .~\ ~I\ - j 1»:Jt; L ~ , '.) • J ---.) ~"', ".--..J, ---..r - . r J ,. / / / V"'jII ,.,,,,/ III ....... """ ~:":'«~~S;Jl,a,r~~l» :Jt;~ J;.;J\j~wJ,t;l\\~ ,/,/ ,., /' ,/ It has been related by Abu Bakrah Nufay'i ibn al-Haarith al-Thaqaafee (may Allah be pleased with him), that the Prophet (~J~.l,,';"') said: If two Muslims meet with their swords, the killer and the one killed shall be [placed] in the fire. I said: 0 Messenger of Allah, this is the killer [his affair is clear], what of the one killed?

He said: Indeed he desired to kill his companion. Agreed upon.[9) 'The Expianation. His statement: Iftwo Muslims meet with their swords: Meaning: Each of the two individuals desired to kill the other, their swords were therefore unsheathed. Similarly, if a modern day weapon was to be used, for instance a rifle or some other implement used in order to kill, for example a rock, [the principle would remain constant]. Hence, the mentioning of the sword is by way of illustration and not absolute in definition.

Rather if two Muslims meet with any type of weapon for the purpose of killing, and one kills the other, the killer and the one killed shall both be admitted into the Fire, and refuge is sought in Allah. Abu Bakrah mentioned to the Prophet C..I_J Or:~· ," 1­ "'{ r--;- . ~ lJ,. " 'J ., , ~ lJ~, ~~--.f. J r Whosoever kills a Believer intentionally, his recompense is Hell, he shall abide therein forever. The Wrath and the Curse of Allah shall be upon him, and a great punishment is prepared for him [Surah al-Nisa'a : Ayah 93].

Hence, Abu Bakrah (may Allah be pleased with him) said to the Prophet (.y...l, I,J­ ,J-J): this is the killer. This sentence is termed 'Tasleem' (acceptance) in the field of discussion. Meaning: We have accepted that the killer shall enter the Fire but what of the one killed, for what reason ought he be admitted into the fire? Accordingly, the Prophet (,J-J.y...l, I,J-) responded: Indeed he desired to kill his companion. He was eager to kill his companion, and therefore approached him with a weapon in order to accomplish the act.

However, his opponent gained superiority over him and was therefore able to slay him. It is due to this reason, in addition to his intention to kill and his actions beforehand, which would have occasioned the act of killing, and refuge is sought in Allah. These collective factors are sufficient to deem him the killer. For this reason, it was mentioned that he was eager to kill his companion. This tradition includes: An evidence that actions are by intention.

When this individual intended to kill his companion he arrived at a stage wherein he became the doer of that action, the killer. This principle assists us in understanding the difference between this tradition and his statement (.y...l.1 ,J­ ,J-J): An explanation of Riyadh al-Saliheen from the wordsof the Masterof the Messengers Whosoever is killed protecting his wealth is a martyr, whosoever is killed protecting his family is a martyr, or [killed] protecting his life, or [killed] protecting his Deen is a martyr;' In addition to his statement regarding the one who came to forcibly take another individuals wealth: ,.. ,..""., /' -'( "" j",,, / • '" " . #'J ~~ . #'J ~ IJ-"''J. / / / "" /' J..".- '-' .J~4'~.J~d\~dlJ,-.J / " til til I // ".,"" ''''' J I ~(~:-~J~3J ~ ~I ~\fl:~~~'" ";,,J.-J: ~~~ §~9\'; \\J9~1 " " ::r.-~ ---.y'"" // ". ~'" rs- . " .~-"'>" ... ;J,., ".,,,., ,., " JI'''' ~ AlP' jII'" jII'" • ~ AIP" """, . ~~ «(~r,~;,ul ~\fl~; ~;:"~r" ~(:l'" ;.:-~;,ul ~\fl~rl' ... ;J ~ It has been related by Abu 'Abbaas 'Abdullah ibn 'Abbaas ibn 'Abdul Muttalib (may Allah be pleased with them both) from the Messenger of Allah (~J~.'IIJ.P), concerning that which he narrated from his Lord the Most Blessed, the Exalted, who said: Indeed Allah has written righteous actions and evil actions. Then he (~J-.)s..l. IJ.P) clarified [each category]: Whosoever resolved to perform a righteous action and did not do so, Allah the Blessed, the Exalted, shall record it as a single good deed.

If [the individual] resolved to perform a [righteous action], and then did so, Allah shall record it as ten good deeds up to seven hundred, multiplied many times more, If [the individual] resolved to perform an evil action and did not execute it, Allah shall record it as a single good deed. If [the individual] resolved to perform [an evil action] and executed it, Allah shall record it as a single bad deed. Agreed uponY) [1] Collected: al-Bukhari (6491), Kitab a/-Raqaaiq, and aI-Muslim (131), Kitab a/-Imaan. An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers The Expianation His statement: Indeed Allah has written good actions and bad actions: The act of writing righteous and wicked deeds incorporates two meanings: The First Meaning: This inscription is contained within the 'Preserved Tablet' (al-Lawh al-Mahfoozhi, for Allah the Exalted wrote all matters upon it, as He mentioned: ". /fAY J "" ~J/~;~.J)"t} ~ .. ;'.. ;' Indeed We have created all matters with Qadar (the Divine Decree) [Surah al-Qamar: Ayah 49]. Every matter, small and great, is recorded [Surah al-Qamar : Ayah 53].

Accordingly, Allah the Glorious, the Exalted, wrote the evil and righteous actions within the Preserved Tablet (al-Lawh al-MahJoozh). The Second Meaning: Concerning His writing of both actions: If the servant performs either of the two, Allah the Exalted, records them according to that which His Wisdom dictates, and in relation to that which His Justice and Bounty necessitate. Two Scriptures: [1.] A scripture preceding in nature: No individual has knowledge ofthis except Allah the Majestic, the Exalted. Hence, no individual from amongst us is acquainted with that which Allah has written for him in matters relating to good and evil until that matter comes to pass. [2] A scripture succeeding in nature: If an individual performs an action, it is accredited for him in accordance with His Wisdom, Justice and Bounty. Then he (~J."J$.\I';"') clarified [each category]: Meaning: The Prophet (.,,1~.l.1J­ rLJ) proceeded to illustrate the method by which an action is accounted for.

An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers If an individual resolves to perform a righteous action and is pretermitted from doing so, Allah records it as a single, complete, good deed. Examples to illustrate: An individual performs the ablution with the intention ofreciting the Quran, however he does not do so and abandons the action. Never-the-less a single, complete, good deed, is recorded for him. A second individual intends to donate a matter from his wealth and specifies a particular amount. He subsequently desists from doing so and does not donate, he will however be accredited with a single, complete, good deed.

A third individual decides to offer a two unit (rak'ah) prayer, he subsequently refrains from doing so, but is never-the-less rewarded with a good action. If it is mentioned: How can a good deed be conferred upon an individual who did not perform the action? The response: It ought to be mentioned that the Bounty of Allah is extensive. The intention which arose from the individual is considered a good action, for the heart is in a continuous state of action, either towards righteousness or towards transgression. If an individual therefore intends good, it is deemed a good deed.

If the intention to perform a good deed is executed, Allah rewards and records it by means often to seven hundred good deeds, multiplied many times more. This difference is founded upon the degree of sincerity (al-Ikhlaas), and level of obedience to the Messenger (,..I-J~.';,'J-) demonstrated in the performance of the action. Thus, if the servant demonstrates a greater degree of sincerity in his worship, he is conferred with a greater portion of the reward. In addition, if the servant performs his worship with a greater level of correctness and compliance to the Messenger (,..I-J~.';" J-), he shall be furnished with a greater and more complete reward. In relation to the misdeed, he mentioned: If he intended to perform an evil deed and did not execute it, Allah shall record it as a single good deed.

An example to illustrate: An individual who intends to steal a certain item subsequently remembers Allah the Majestic, the Exalted. As a consequence, the An explanation of Riyadha1-Saliheen from the wordsof the Masterof the Messengers Fear of Allah overwhelms him, causing him to abandon the action of theft. This individual shall be conferred with a single good deed by virtue of his discontinuation from an act of disobedience for the sake of Allah, he is therefore rewarded for doing so. This principle has been elucidated in a different Prophetic tradition: // "" *' r" . "~. ~\* -..$.~--.-f, ~.J • / He abandoned that action for My sake.' The commission of an evil action is only accredited with a single bad deed, without [any form] of increase, in compliance to His statement, the Most High: ...... /' .A "" ,."" " //""., , , .J.' '.

""I::'U u , rr -U\ -;' "'u.;4.·-:.IV;'~' .N I-:,t:.i"·' ~~~-;.~. .> A "{ -'~ ~J"'-: .~~ " . . --.,fJ 't', ?, .'--.,f '}" " / , /' Whosoever performs a righteous deed shall be accredited with ten times the like thereof, and whosoever performs an evil deed shall not be accredited except with the like thereof, and they shall not be wronged [Surah al-Ana'am : Ayah 160]. This tradition contains: An evidence to illustrate the importance of the intention: It is the factor that can facilitate an individual in the acquisition of righteousness. It has been mentioned previously: If an individual intends to perform an evil action and then proceeds to execute that action, (which in doing so occasions an act of transgression), but is subsequently prevented from completing that deed, the misdeed of the doer will be recorded for him. This principle has been mentioned in relation to the two Muslims who met with their swords [unsheathed]: ~, ........ "" .,,, Ja t • /./ \·:\\j\;"w'r.\Al\\~,~\~\;":~« ~\ .

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J ---J~IJU', ••.-" ~ • / / / / / V ,,~ /~" *~r..:,JjJ ~;":....-J~1:Jt;1 / / / / If two Muslims meet with their swords, the killer and the one killed shall be [placed] in the Fire. I said: 0 Messenger of Allah, this is the killer [his I Collected: al-Muslim (129), Kitab al-Imaan. An explanationof Riyadh al-Saliheen fromthewordsof the Masterof the Messengers affair is clear], what of the one killed? He said: Indeed he desired to kill his eempanien." * * * 2 Collected: al-Bukhari (6875), Kitab al-Diyaat, and al-Muslim (2888 [14,15]), Kitab al-Fitan. Consult hadith Number 9 (p. 131) for a comprehensive explanation of this tradition.

An explanationof Riyadhal-Saliheen from the wordsof the Masterof theMessengers hadith. Number 12. , .-.: , ~ ~:Jt;(+"~\JJ,~\k;.\\--i;s.--i~\~J]\~,,--,-i--..fJ 12 ".", 'J.\ L.P-'- '\'Y~, .~ .0 .\ ;l J/ . \S': 11\: '-'. ~I ~ JL; ~ . ~ ~ -c:» -, l-\l~"./- 'I' 'r. ~" '\":":'~ ./ / -J/ -~-l.: ~ . J . ~ ""-"~ ~ ""-" ."."." "" /' "." "/',."".,, " ;' • " ,,/J ....... " ,-; ~~ . \-; 111. \/~':. r. \; /A' ~t. /~/~/.,·l.4:'l:'·,alr. -':'-:1\3'/ ./ ""-"·rr ~~:r-'. -::»: /""-,,y _ -. ~.J'?" 'Y.~ " / • J. "." "" ......... "." "" // ""."