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.~~ D~';t., ~\.j. J.' ~-' ..;..; t: ~'.d~:J/ -;.~\~~ /~,.,.,....~., .... .J- "..... .............., ~ --~ • "' .... / " An explanationof Riyadh a1-Saliheen from thewordsof the Masterof the Messengers " ".; ".,,, l',,- " J- ,,,., III' " J- " /' • i~ Ai~~ .,j ~\~-.>.>f. \~ /'. u/, i::~~::r.~r i~'/ 'G\ '\:~\I:~t1IJ\; ~ 'J-'. ~ ---.$. '.J ~ / 'J~JY!'~~ ~ 'J ~ If; ---t'rr / 'J ~ ~ /' .J.J.,........ ...f'~JW~.-.--fi'JIy'1I~~~.J> / // /' // a}",. /' " //. /,' .....­ ) .'-' i'1::- l;', '.'- , -'1~I/~ L:JW . -;\r......:..:.If. :'\r. 1.'1\/ ':!J ' i' . ---.$..*- ---r.---.$.Jt--- / . _ l. X",J'J \~ 'J J"':''JU:. --..f- ~--.f ,,/, /' /' "". /' / • /, •.J ""'" ".." ~ //// '~J\; ~\j~~~\~~:.:..w~ -")1~\' L;;~~;~~G\:'~~\:',~ / / .J. ;1/ '~~«:"'-;J)A:;~;";~\~;;\:, It has been related by Abu 'AbdurRahman 'Abdullah ibn 'Umar ibn al­ Khattab (may Allah be pleased with both of them), who said: I heard the Messenger of Allah (~J ~.:..\~) say: Three individuals set out [on a journey] from amongst those who preceded you. They entered a cave and took shelter therein for the night.

A rock from a mountain descended and blocked [their exit] from the cave. They said: Our only means of deliverance from this rock is by supplicating to Allah by [reason of] our righteous actions. One man from amongst them said: 0 Allah - I had elderly parents whom I used to serve with a drink each night, I would never serve my family nor my possessions before them. One day I went to a distant place in search of trees, I could not return until after they had retired to bed. I prepared their drinks and entered upon them and found them asleep.

I disliked to [either] awaken them or to serve my family and possessions before them. I therefore remained [in their presence] with the drinking glass in my hand waiting for them to wake up, until the radiance of dawn [appeared]. [Meanwhile] the children cried out of hunger at my feet. [When] my parents awoke they consumed their drink. o Lord, if I performed this action yearning for your Face,' deliver us from what has befallen [upon] us [by reason] ofthis rock. Thereupon the rock moved a little, insufficient however to permit their exit. 1 [TN] - In pursuance of Your pleasure by means of sincerity and devotion in action. It has been propounded by certain commentators that: His Face denotes His Essence, this being widespread in the language. However this is a false interpretation, for it obligates the denial (Ta'teel) of the Attributes of the Creator, the Majestic, the Exalted.

Our creed dictates that we believe in the Attributes without An explanationof Riyadhal-Saliheenfromthe wordsofthe Masterof the Messengers The next one said: 0 Lord I had a [female) cousin who was more beloved to me than any other individual. In one narration: I loved her as passionately as a man loves a woman. I desired to engage in sexual intercourse with her, however she refused. She [subsequently) experienced a year of famine, and therefore approached me. I gave her one hundred and twenty deenars upon the condition that she would have sexual intercourse with me.

She consented and I assumed control [over her). In one narration: When I sat between her legs she said: Fear Allah and do not penetrate the seal unlawfully. I [therefore] distanced myself from her, irrespective of the fact that she was the most beloved person to me. [Furthermore], I left the gold that I had given her. o Lord, if I performed this action yearning for your Face, deliver us from what has befallen (upon] us (by reason) of this rock. Thereupon the rock moved a little, insufficient however to permit their exit. The third individual said: 0 Lord, I hired a [group) of laborers and paid them their wages except one man who left what was owed to him and departed.

His payment [was invested) and flourished until it became a great quantity of wealth. After a period of time had elapsed, he returned to me and said: 0 slave of Allah, confer upon me my payment. I said: Every matter that you see [before you] is included in your payment, (including] camels, cows, sheep and slaves. He said: 0 slave of Allah, do not ridicule me! I replied: I am not ridiculing you.

He therefore [proceeded] to take everything, leading [the livestock away], leaving nothing [behind]. any form of Ta'weel (explanation), Ta'teel (denial), Tamtheel (comparison), Tahreef (distortion), Takyyeef(to question how) or Ta.fweed(accreditation to others). In addition, we do not consider that their respective meanings are from amongst those matters deemed 'uncertain,' whose knowledge oftheir interpretation is restricted to Allah alone. Rather we accredit to Allah the knowledge pertaining to 'how,' not the knowledge relating to the meaning of a [particular] Attribute. For our belief in relation to the Attributes of Allah is one of affirmation not one ofquestioning'how. ' As we are devoid of knowledge pertaining to 'how' Allah is, similarly we are ignorant in relation to our knowledge of 'how' His Attributes are.

Rather we believe that He is the owner of 'Exalted Attributes' and 'Beautiful Names.' An explanationof Riyadha1-Saliheen from the wordsof the Masterof the Messengers o Lord, if I performed this action yearning for your Face, deliver us from what has befallen [upon] us [by reason] ofthis rock. Thereupon the rock moved permitting their exit. Agreed upon. [12) The Explanation. ~,/ _. His statement: (;~")l:~\): Three individuals set out: Meaning: Three men. They entered a cave and took shelter therein for the night: Meaning: In order to pass the night.

Caves can often be located in the mountains, they are used by people as a means of shelter for the night and shade from the sun, or a matter comparable to that. These three individuals entered the cave in order to remain therein for the night. However a large boulder descended upon the entrance of the cave and obstructed their exit. They were incapable of dislodging the. rock due to its considerable size. Hence, they resolved to seek intercession towards Allah by virtue of their good deeds.

One individual from amongst them mentioned his exemplary [level of] righteous conduct towards his parents. The second, his complete abstinence from fornication, and the third, his absolute sincerity and piety. [l] In Relation to the First Individual: He mentioned his conduct towards his elderly parents: I would never serve my family nor my possessions before them. Family: Comprising ofhis wife and children. Possessions: Comprising of slaves and matters resembling these. He was in possession of a herd of goats which he would send out to pasture in the morning, and then return towards the end of the day.

He would thereupon milk the goats and present the finished drink to his elderly parents. Upon [12] Collected: al-Bukhari (6875), Kitab Ahaadeeth al-Anbiya 'a and al-Muslim (2743), Kitab al­ Dhikr w al-Dua 'a. An explanationof Riyadhal-Saliheenfrom the wordsof the Masterofthe Messengers completion of that he would serve the remainder members of his family and possessions. He mentioned: One day I went to a distant place in search of trees: Meaning: I was compelled to journey to a remote area in search of trees for the purpose of shepherding the animals. Upon his return, he discovered that his parents were asleep.

He pondered over whether to present the other members of his family and his servants with the drink before his parents, or to await their awakening. He preferred the second option. This necessitated that he remain in their presence, holding the drinking cup in his hand, until the radiance ofdawn appeared. Hence, he waited until the morning for his parents to awaken, then proceeded to serve them their milk drink which they subsequently consumed. Thereafter he presented the drink to the remainder members ofhis family and servants.

He said: 0 Lord, if I performed this action yearning for your Face, deliver us from what has befallen [upon] us [by reason] of this rock.2 Meaning: If I was sincere in my act ofperforming this deed, doing so for your sake, relieve us from our predicament. This statement is indicative of the principle which exhorts us to perform actions sincerely for the sake of Allah the Exalted, the Majestic. It informs us that sincerity is a significant factor in the acceptance ofactions. Allah accepted this form of intercession from the supplicator, and as a consequence caused the divergence of the rock from the exit.' Never-the-less the extent ofdivergence was insufficient to permit their exit. 2 [TN] - The action of seeking the fulfilment of a promise from Allah by means of a question is not deemed precipitance. [Furthermore this action] is not considered a form of haste which results in the slave bemoaning the supplication [if it is not immediately answered], and [as a consequence] abandoning the invocation. In relation to the supplication [performed] in haste: It is an authentic practise of the Messenger of Allah C•.l-J ~ .i.1';"), [evidenced] during al-Istisqa 'a (the rain prayer), in addition to the Day of Badr, amongst other instances.

These are considered to be included in the context ofurgency and increase, and are beloved by Allah the Most High. 3 [TN] - This is an affirmation of the 'divine miracles' worked by the virtuous 'Awliya'a (pious individuals) of Allah. For they are the ones who were the true Believers, and they are the ones who feared Allah, employing it as a means of concealing themselves from the horrors of al­ Riya'a. Anexplanation ofRiyadh al-Saliheen from thewords of the Master of the Messengers [2] The Second Individual: Sought intercession towards Allah by means of his complete abstinence from fornication. This matter concerned the daughter ofthis individual's uncle, and the manner in which he loved her. For he did so, as passionately as a man loves a woman, it was for this reason that he mentioned: I desired to engage in sexual intercourse with her.

Meaning: He desired to commit fornication with her, however she refused to grant her consent. Thereafter she experienced a year of severe famine, being affiicted by poverty and great hardship. As a consequence she was compelled to debase herself into the performance of this action, by reason of the presence of an overwhelming need. It ought to be noted that this action is impermissible irrespective of the prevailing circumstances, never-the-less this is what took place. She therefore approached him, and he proceeded to confer upon her one hundred and twenty deenars for the purpose of engaging in this [forbidden] act.

She consented to this course of action by reason of the severe hardship she experienced. Accordingly, when he proceeded to assume the position that a man needs to in order to perform the action, she responded with words of great wonder and magnitude: Fear Allah and do not penetrate the seal unlawfully. She feared him for the sake of Allah the Exalted, the Majestic, and directed his attention towards the [following] principle: If he had desired to perform this action lawfully, she would have offered no objection, however she refused to grant him permission to penetrate the seal unlawfully. For she recognized the inherent transgression in this action, and therefore articulated the words: Fear Allah. These words emanated from the deepest recesses of her heart and penetrated the deepest recesses of his heart.

As a consequence he distanced himself from her, despite her status of being the most beloved person to him. This indicated that In relation to those who allege religious guardianship by outwardly performing satanic preternatural feats, for instance: Entering fire, being penetrated by swords, the consumption of poison, amongst other actions: These are not deemed 'divine miracles' nor are they indicative ofnobility. An explanationof Riyadha1-Saliheen from the wordsof the Masterof the Messengers his affection had not ceased to continue, he did not despise her, rather his love for her remained in his heart. However the Fear of Allah the Exalted, the Majestic, overwhelmed him. [As a consequence], he distanced himself from her and left the gold in her presence. [The money] which he had previously conferred upon her [to the amount of] one hundred and twenty deenars. He then said: 0 Lord, if I performed this action yearning for your Face, deliver us from what has befallen [upon] us [by reasonJ of this rock.

Thereupon the rock moved a little, insufficient however to permit their exit. This matter is from amongst the Signs of Allah, for Allah maintains control over all matters [in creation]. If He had desired, He would certainly have removed the rock completely on the first occasion. However, Glory be to Him, the Most High, He preferred to leave the rock in position until each individual had completed their intercession, founded upon their righteous deeds. [3J The Third Individual: He sought intercession towards Allah by means of his honesty, correctness, and sincerity in action. For he mentioned that he had employed laborers to perform certain types of work, he paid them their respective salaries, save a single individual who left his payment and departed.

His payment was invested and yielded profit. He acquired profit by means of buying and selling and other business related transactions. This investment continued to yield profit until he acquired cows, sheep, and slaves, in addition to other forms of wealth. After a period of time had elapsed the laborer returned and said: 0 slave of Allah, confer upon me my payment. The man responded: Every matter that you see before you is from amongst your possessions, including the camels, cows, sheep and slaves.

The man said: Do not ridicule me, for the payment which is owed to me by yourself is small. How can it be possible that all this livestock can be from amongst that which is owed to me, do not mock me. He said: I am not ridiculing you. He [proceededJ to take everything, leading [the livestock awayJ, leaving nothing [behind]. It was then mentioned by the man: 0 Lord, if I performed this action yearning for your Face, deliver us from what has befallen [upon] us [by reason] of this rock.

Thereupon the rock moved permitting their exit. An explanation of Riyadha1-Saliheen from the wordsof the Masterof the Messengers They were delivered from their predicament, for they sought intercession towards Allah by virtue of their righteous actions, which they had performed sincerely for the sake ofAllah the Majestic, the Exalted. This tradition incorporates numerous benefits and lessons: The excellence of conducting one self in a righteous manner towards one's parents, for this is amongst those virtuous deeds which provide a means of deliverance from affliction, and relief from oppression. In addition: The excellence of chastity and abstinence from fornication. For the action of abstinence from fornication, despite assuming the ability and opportunity to do so is affirmed to be amongst the most excellent of actions.

It has been authentically narrated from the Prophet (,.-L-J.,J..'»I,J-) that from amongst the seven whom Allah shall shade in His Shade, on a day wherein there is no shade save His: ~ "~:~\~'~\~~~J* , " A man who was invited [to participate in the act of fornication] by a woman, in possession of status and beauty, [responded by the statement]: Indeed I fear Allah.4 This individual was in a position whereby he had the opportunity to commit the act of fornication with this woman. However he desisted from doing so by virtue of his fear of Allah, yearning to be placed amongst those whom Allah shall shade in His Shade, on a day wherein there is no shade save His. In addition: This tradition is indicative of the excellence of honesty, and faithfulness in action for others. For this individual could have returned the original payment to the laborer and kept the remainder of the wealth for himself. However, by virtue ofhis integrity, dependability, sincerity, and sincere counsel towards his brother, he decided to confer upon him the sum total of his investment.

In addition: An illustration of the Power of Allah the Exalted, the Majestic: [With reference] to His action, the Most High, of removing the rock by His permission. For no car was employed to assist in it's removal, nor were men 4 Collected: al-Bukhari (660), Kitab al-Adhaan and aI-Muslim (1031), Kitab al-zakah. An explanationof Riyadhal-Saliheenfromthewordsof the Masterof the Messengers called to dislodge it. Rather it was performed at the Command ofAllah the Exalted, the Magnificent. Allah ordered the rock to descend and prevent their exit, then He commanded it to move and permit their departure.

Indeed Allah the Glorious has power over all matters. From amongst the lessons: Allah is the All-Hearing One who responds to the invocation. For He heard the supplication of the three individuals and responded to them.' From amongst the lessons: Sincerity in one's actions is a means of dispelling .hardship and difficulty, for each individual amongst the three mentioned: 0 Lord, if I performed this action yearning for your Face, deliver us from what has befallen [upon] us [by reason] of this rock. In relation to al-Riya'a [and refuge in Allah is sought from it]: [An example to illustrate]: An individual who does not perform actions save for the purpose of al-Riya'a and the enhancement of [his] reputation. As a consequence, he is praised amongst the people: [The Response]: This individual is comparable to waste refuse which [floats] aimlessly, thus being of no benefit to it's owner.

We beseech Allah that He furnishes both ourselves and yourselves with sincerity in our actions, ensuring that they are performed for His sake. To Conclude: Sincerity is of paramount importance, do not place any portion of your worship for other than Him, perform it all for the sake of Allah the 5 [TN] - From amongst the causes leading to the acceptance of invocation: (a) - To supplicate with sincerity. (b) - To become acquainted with Allah during periods of prosperity: For these three believing men supplicated to Allah with sincerity by recollecting their virtuous actions. They had previously acquainted themselves with Allah during times of ease and comfort, hoping that Allah would compensate them with it's equivalent during periods of trial and affiiction. This [principle] has been mentioned in the authentic tradition of the Prophet (~J .,J.....'»1 .;...): ." "" .i~1 .~ '/..~\\ .~\:.J". / --.t ~ )' --.t,..

'JIG , "", " Acquaint yourselves with Him during [periods of] prosperity, and He shall acquaint Himself with you during [periods] of difficulty. Collected: Ahmad (2666). An explanation of Riyadh a1-Saliheen fromthewordsof the Masterof the Messengers Exalted, the Majestic. Thus enabling it to be accepted by Allah, for it has been authentically narrated by the Prophet (rl--J ..,t. ..l.l ~), in that which he related from Allah: " ,,, "'''''' " ~ """"« *~.•>/~~ .. ' /~!r··i\l:S./L~· ./~".'\ ./.(;.• ,\ .'\~\* ~.J .i-.J.r.!'--..t::" /./ or" ~ -.-J' /~ --:.t' .r- ~ ,/ "'/ ,/ I am in no need of the associationists and there deeds.

Whosoever performs a action, associating in it other than Me, I have abandoned him and his deeds.~ Indeed Allah is al-Muwaffaq. * * * Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.47-49. 6 [TN] - Collected: al-Muslim (2985), Kitab a/-Zuhud w a/-Raqaaiq. For a comprehensive explanation of this tradition, consult page 9. An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers ,1~\L1\\'. ~