Chapter 2

The Scholars mentioned: The act of seeking penitence is [deemed] obligatory for every misdeed committed. Ifthe act ofdisobedience has occurred between the slave and Allah the Most High, and is not connected to an infringement of a human right, three conditions are present: [1] The First Condition: The individual discontinues the act of disobedience. [2] The Second Condition: The individual regrets his action. [3] The Third Condition: The individual resolves never to return to the action. If any of these three conditions are violated, the act of al-Tawbah is not actualized. If the act of disobedience is connected to an infringement of a human right, four conditions are present: The three mentioned [previously, in addition to]: [4] The individual is obligated to absolve himself from the right of the victim. If the misdeed concerns wealth or a matter comparable to it, the individual [is obligated] to return it.

Ifthe misdeed concerns the legal offense ofdefamation or a matter analogous to it, he submits to the penalty, or seeks the victim's Anexplanation of Riyadha1-Saliheen from the words of the Masterof the Messengers pardon. If the misdeed concerns backbiting, the individual concerned seeks the victim's forgiveness. It is incumbent upon the individual to seek repentance for the sum total ofhis misdeeds. If an individual seeks repentance from a portion of them, his repentance is deemed correct according to the People of Truth for those particular misdeeds. [However] that which remains, continues to remain with him. The directives [contained] within the Book and the Sunnah, in addition to the unanimous agreement amongst the Ummah, I are [all] indicative of the obligation to seek repentance: Allah the Most High mentioned: ., ,-:". ,. ~ -: "., .l. / ·.~I:-· An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers Hence, the individual who has actualized the act of penitence is the one who has discontinued the act of disobedience.2 How strange it is that some individuals whom you sit amongst are observed lamenting by reason of the presence of interest.

However, the individual himself practices usury, and refuge is sought in Allah. Or it is observed that he is wailing about [the offense] of backbiting and eating the flesh of the people. Never-the-less, the individual himself is amongst the forefront of the people in relation to the misdeed of backbiting. We beseech Allah for good health. 2 [TN] - The learned individual does not command the people to abandon the Dunya, for they are incapable of abandoning it. Rather he instructs them to abandon wrongdoing with their [continued] residence in the Dunya.

For the abandonment of the Dunya is supererogatory, but the abandonment of wrongdoing is obligatory. Accordingly, how can an [individual] be commanded with a supererogatory action, when he has [neglected] to establish an obligatory one?! If the abandonment of wrongdoing becomes difficult for them to [endure], endeavor to make them love Allah by [means] of mentioning His Signs, His Blessings, His Munificence, His Perfect Attributes, and Exalted Descriptions. For indeed the heart is naturally inclined towards His love. If it is attached towards His love, the abandonment of wrongdoing and independence from it, in addition to the persistence upon it shall become easy [to obtain].

Verily Yahya bin Mua'adh mentioned: UJ-~\~;J~\fJ1lJW\~ ", ", Questingfor an inte{{iBent [person]for [tfie affairs oJ] the Vunya. Is superior to tFie abandonment ofan iBnorant [person]for it. A judicious man invites the people towards Allah, thus the [act] of responding becomes easy for them. Anascetic invites them towards Allah by the abandonment of the Dunya, thus the [act] of responding becomes difficult for them. For indeed the [period] of weaning from the breast [of a woman] - which is not understood by a human being himself - save that he suckles [at his mothers breast] vigorously.

However, select the more superior and purest wet nurse, for verily the milk influences the nature of the recipient. The [act] of suckling from a foolish woman shall give rise to a foolish child. The most beneficial [type] of suckling is [that which is performed in order to] relieve hunger. Hence, if you are resolute upon the abandonment of weaning [it is better for you], otherwise suckle to a moderate extent, for indeed over indulgence can kill. Consult: Fawa'aidu al-Fawa'aidi, Ibn al-Qayyim, p.301.

An explanation of Riyadh al-Saliheen fromthewords of the Masterofthe Messengers Or it is noticed that he is moaning about [the presence] of lies and the abandonment of trustworthiness amongst the people. However the individual himself is the most excessive liar amongst the people, and the most untrustworthy one concerning the fulfillment of the trust. An individual is therefore obligated upon every circumstance to desist from continuing the misdeed which he has sought penitence for. If however he does not abstain from the action, his act of repentance shall be rejected, and it will avail him not before Allah the Majestic, the Exalted. * * * The action of desisting from a misdeed: If [the action] concerns the abandonment of a misdeed connected to the Rights of Allah the Exalted, the Majestic: It is deemed sufficient that the action of seeking penitence occurs between the individual and His Lord. It is not necessary, rather perhaps [we say] it is impermissible for an individual to discuss the matter of his disobedience, or [his] omission in the observance of the obligatory actions.

For this act is restricted between the individual and Allah, Who has placed a veil upon this person, and concealed the action from [His] servants. Hence, if the individual has sought penitence towards Allah, it is impermissible for him to inform any [foreign] individual in relation to that which he has committed. Indeed the Prophet (~) declared: .""''' """ */ . ~\ U\ •~ '~i~c'"* ~~ ..-J ~~ / / . All my Ummah shall be granted forgiveness save the Mujaahireen3 The Mujaahir has been described in the tradition: 3 Collected: al-Bukhari (6069), Kitab aJ-Adab; and al-Muslim (2990), Kitab aJ-Zuhud w al-Raqaaiq. An explanation of Riyadha1-Saliheen from the wordsof the Masterof the Messengers ,;' // ,// •• "..J".... / ~ ",.".,. .J" / ~'Jr \;(: \:6~ \:l\~-' . \l.; ''''\:''':.~~\:-'' Jr'" · h. \W; \'\I~-'I:':II"'r:~' .i* • ~.J J . ... -...-.J .1oW"'.".... ~ ~~r' ~ ..r:» ~-...-.J / 7 / / .

". . -' .-' *~~\~~~~~ An individual commits a misdeed during the night, [however] he is screened by Allah. In the morning he declares: 0 So-and-So, I committed such and such misdeed yesterday. [However] he spent the [previous] night [in a state] of being screened by his Lord, [never-the-Iess] in the morning he removed the Screen of Allah from himself," A group from amongst the Scholars mentioned: If an individual committed a misdeed which warrants a specific legal penalty, it is permissible for him to present himself before the one entrusted to establish the punishment. For instance, he may present himself before the governor and inform him that he has committed a certain act of transgression and desires to absolve himself from it. Never-the-less, the best course of action is to avoid disclosing the matter. To elucidate: It is permitted for an individual to present himself before the governor upon the commission of a misdeed which involves a specific legal punishment, e.g. the act of fornication.

He would explain what has occurred in relation to the misdeed and request the establishment of the penalty, for this action is deemed a means of atonement for his wrongdoing. In relation to other forms of wrongdoing: It is preferable to avoid the disclosure of [the misdeeds], for Allah has concealed them [from others]. In addition, fornication and other misdeeds comparable in nature ought to be concealed. [Furthermore], do not expose yourself by disclosing the misdeed to other than the one entrusted with your affairs. Allah shall accept the penitence of his servant and pardon his sins, providing he seeks repentance concerning that which has occurred between himself and his Lord. If the act of wrongdoing concerns two individuals: For instance [a matter concerning] wealth.

The guilty party is duty bound to reimburse the owner, his penitence shall not be accepted until the wealth is returned. 4 Ibid. An explanation of Riyadh aI-SaIiheen from the words of the Master of the Messengers Examples to illustrate: [l] An individual has stolen wealth from another and has subsequently sought repentance. Never-the-less he is obligated to return the pilfered items to the [rightful] owner. [2] An individual disclaims the right of another: A person has an outstanding debt upon him which is owed to another, however it is denied by him. He has subsequently sought penitence for his action. Never­ the-less, he is obligated to present himself before the creditor, the one who he had previously disputed with, and confess to his misdeed.

He ought to admit his wrongdoing until the creditor obtains his right. If however the creditor is deceased, the individual ought to grant it to his beneficiaries. Ifhe is ignorant of their identities, or they are absent and he is not conversant with their place of residence, he ought to donate the amount concerned for a charitable purpose in order to absolve himself from the misdeed. Indeed Allah, all Praise is due to Him, the Most High, is aware of the identity of the creditor and shall confer it upon him. If the type of wrongdoing concerns a physical assault upon an individual, or a matter comparable in nature: The offender is obligated to present himself before the one wronged and yield towards his command.

For example: The individual permits the other to assault him in a manner similar to the initial assault. If the victim was struck upon the back, the offender ought to be struck upon the back. If the blow was received upon the head, or any other area, the innocent party ought to avenge himself. This principle is in conformity to the statement of Allah, Glory be to Him: .1. 11/ / ,,£ 1/1" CC~f/ / 1­ "If( ~ r >: ~.J" The recompense for a misdeed is a misdeed comparable to it. [Surah al-Shoora : Ayah 40] In addition to His statement: .1/ ,/ • "//'/ ,/ .,..­ .i ' - .-"~ ~. ~ / / / Of no consequence is the repentance of those who perform evil actions, until death arrives upon one of them, he says: Now I repent. [Surah al-Nisa'a: Ayah 18] Allah the Most High declared: A ,." /' ,/ -' ....... A1Y ~J /// "" ~ J/,.., t ;.'" AI" ~ ~~~t Q~~lr;i'~~~ (84) J~~ \.(~ th:-~~~ 0 \,\\; ~~~t ta ~ "" ,/ ", ,/", /. ,.,..

", AI"" "' .~\:S. . ~.~ :JI~I "( -..J.J~ ~ ~.J// ./~ ~(""""""-..>..r-T 't.: .~. ~ -.5".~.J'.J~J /' /'/' Or small children who are not aware of the sexual nature of women. And let them not stamp their feet in order to disclose what they conceal of their adornment. 0 Believers, let all of you seek repentance towards Allah, perhaps you will attain success. [Surah al-Noor : Ayah 31] This Verses contains a directive imposing an obligation to seek penitence for the one who neglects to lower his gaze, and safeguard his private parts. For the act oflowering the gaze is it's confinement and the absence of it's release. The abandonment of controlling one's gaze and safeguarding the genitals are all from amongst the causes of destruction, wretchedness, and affliction upon an individual. It has been established from the Prophet (~) that he said: .. ,.,?A''''' *.U\JJ~J\J>\~-.$.~~ t; * ,.,,,., ,., ....

After I pass - I have not left a temptation greater in severity amongst the men, than the women.' In addition He (~) said: - .............. ...... '-" ,.,.. ~ *.U\J~(~~lJ~J,i~~~U\~~* "., ,., "., "., ,., Be aware of women, for the first temptation amongst the Children Of Israel concerned the women.' It is for this reason that our enemies - the enemies of Islaam, rather the enemies of Allah and His Messenger from amongst the Jews and the Christians, the Polytheists and the Communists, and those analogous to them. In addition to their tails and their followers, all pursue in earnest their objective of tempting the Muslim by means of women. They appeal towards the open exhibition of 1 Collected: Bukhari (5096), Kitab al-Nikaah, and Muslim (2740,2741), Kitab al-Dhikr. 2 Collected: Muslim (2742), Kitab al-Dhikr. women, they call towards the unrestricted intermingling between men and women, they invite towards assuming a state of decadence in one's character. All these matters are propagated by means of their tongues, their pens and their actions - and refuge is sought in Allah.

For they are aware that the most hazardous temptation that causes a person to forget his Lord and his religion is epitomized by the woman. Indeed, women are the ones who are able to tempt those in possession of intellect, as the Prophet (rl--J~':'\~) mentioned to 'Ayesha (may Allah be pleased with her): ,J ,.J If , ,... " *-; 4~1' . .\;..II \~\\;:JI~~i . ; \:~~t;.a;~' . ~y ~ * ---.J" ·~rJ 1J"7J'. ~. --.J~~ ~ ~ ~ "J ...... ~ /''' 1fI1 , I have not seen any [group of people] more deficient in intellect, and [in their] religion than you. A prudent, resolute man can be led astray by some of you/' Are you in need of a matter more explicit than this tradition? A prudent, resolute man, is caused to be lead astray, what therefore of the menial individual who is neither in possession of firmness, a resolute will, manhood, nor a reasonable level of religious awareness.

The matter will therefore be accentuated in severity, and refuge is sought in Allah. Never-the-less, a man who is [in possession] of a resolute will is caused to forfeit his intellect by [means] of women. We beseech Allah for good health. This is the reality of our situation, for this reason Allah suffixed the Command to lower one's gaze by His statement: • .1 .J~ /' ,1. l' ~ ,...J .J. ~ .~ ' « 10 [TN] _(411\~\): Denoting: The act of questing for forgiveness. Meaning: A pardon for a misdeed [committed] and it's [subsequent] replacement.

Have knowledge that the atonement of sins is of two types: The First: Erasure (al-Mahw): As indicated by the authentic (by means of corroboration) statement of the Prophet (~J ~ .1.1 J-): /// .// ..... *\-::~··~~\6\ or. * ....... ; ~'J Follow an evil action by a righteous one, it shall erase it. Collected: Tirmidhi (1910), Kitab al-Birr w al-Silah. This is the position concerning 'the Pardon' (al- 'Afu). The Second: Replacement (al-Tabdeel): As indicated by the statement of the Most High: ~/.-: ".". ".

"" rt-: .J. ~ ( ., ~\' . (..;..G.' 'C~\j~~ \j ~ "\ .. J '.J.P ""'---".J" if. , " ~ '1' .. . . For those [individuals] Allah shall exchange their misdeeds for righteous actions. Indeed Allah is Oft-Forgiving, the Most Merciful. [Surah al-Furqaan : Ayah 70] Whosoever ponders over these two positions shall observe a subtle distinction.

For 'the Forgiveness' (al-Maghfirah) is inclusive of an additional benefit and is therefore superior to 'the Pardon' (al- 'Afu). [Never-the-Iess] both are [deemed] goodness and a glad tiding. Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.51-52. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers hadith. Number 14­ -r: " }" , } "-( ~»:F.J~~\~~\J.,....JJ\;:J\; An explanation of Riyadh a1-Saliheen from the words of the Masterof the Messengers appealed for Allah's forgiveness and sought repentance towards Him, on more than seventy occasions in a single day. Accordingly, this is the example of the Messenger (r,wIJi-i.-ll J-Mi ~), the one whom Allah had granted forgiveness for both his past and future sins.

II 11 [TN] _ Perhaps the matter of the Prophet seeking forgiveness and questing for penitence could be deemed problematic considering his status of being 'Ma'soom' (without sin). For those actions [in order to be pursued] necessitate the [presence] ofmisdeeds. I respond: There is no difficulty here, for that action is from amongst the traditions of the Messengers. They were the most dedicated and devoted individuals to the worship of Allah, by reason of what Allah conferred upon them from His Bounty, and bestowed upon them from His Blessings. Indeed they were persistent in [their act] of thanking Him, acknowledging and confessing their deficiencies to Him, [in addition to their recognition] that they would never worship Him in a manner which fulfills His Right [upon them].

Aadam (r,wIJ~-i.-l,~) inaugurated this principle: '" "'" #' , "'AfIJI1" ~ ~ :=\\~h~~ ~\~~u.;..t$"'; • . ~-;r ~}.. "{~)' .~~.~ . '" ~ ~.J~r --..rT '" ~ Then Aadam received Words from his Lord, so He furnished him with His repentance. Verily He is the One Who accepts repentance, and is the Most Merciful. [Surah al-Baqarah : Ayah 37] The 'Grandfather of the Prophets,' Ibraheem (r,w'J ~-i.-l,~) adhered to it: '" y '" // ~ AI' "", t 0#) sought repentance towards Allah on one hundred occasions in a day. Meaning: He would say: I seek repentance towards Allah, I seek repentance towards Allah...and so on and so forth.

Penitence must be founded upon truthfulness. Thus, when an individual seeks repentance towards Allah, he abandons the commission of that particular misdeed. Consider the following two examples: Sublime Kingdom, and the lofty success therein; the sweet taste of obedience; the love for the sweetness of Imaan; the supplication ofthose who carry the Throne, and whosoever surrounds Him from amongst His Angels; the delight of the Scribes, and their continuos supplication for him; an increase in his intellect, understanding, faith, and comprehension; his acquisition of the Love of Allah, and His [act] of Turning towards him; [the attainment] of His Delight for his act of penitence; this [matter] rewards him with delight and happiness. For there is no connection for [the individual] to His Delight and Happiness by means ofwrongdoing, [and] it's various types. Accordingly, these are some of the signs [actualized] by the abandonment ofwrongdoing in this world.

When the individual dies, the Angels receive him, and convey upon him the glad tidings of Paradise from his Lord. In addition to [the good news] that no fear or sorrow shall be upon him. He will alter his residence from the prison of this Dunya and it's confmement, to a garden from amongst the Gardens of Paradise. He shall experience it's delights therein until the Day of Judgment. When the Day of Judgment [arrives] the people shall be [in a state] of[extreme] heat and perspiration, [however] he shall be in the shade of the Throne.

When they depart from before Allah, the Companions of the Right-Hand shall take him with His God-Fearing allies, and His Victorious Party. Indeed: • ...... J '" ~ "".."".. ..£ _.\;':1\ 1':':1\ i~r. ~t:::' .> ....~JJl\J\·:..~i 1.. '"r-::- ~.J IJ .--...f ~.~~ tJs r , , . That is the Bounty of Allah.

He confers it upon whosoever He desires, and Allah is in possession of the Sublime Bounty [Surah al-Jumu'ah : Ayah 4]. Consult: Fawa'aidu al-Fawa'atdi, Ibn al-Qayyim, p.302-303. An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers [1] The one who seeks penitence by means ofhis tongue, but whose heart has embraced the performance of the misdeed, or the abandonment of an obligatory duty: [2] The one who seeks penitence by means of his tongue, but whose limbs have not ceased to commit that misdeed: [Conclusion]: [In each instance] the act [of seeking] penitence shall confer no benefit upon the [questor]. Rather, this action is analogous to the one who ridicules Allah the Majestic, the Exalted. How can the statement be uttered by an individual: I seek penitence towards Allah from a certain act of disobedience.

However the person continues upon that action. Or it is said: I quest for repentance from a certain act of transgression. Never­ the-less the individual is determined to perform that action. If an individual dealt with another human being in this manner, the wronged individual would certainly respond by the statement: He is ridiculing and mocking me! How can he claim to exonerate himself from the matter concerning myself, whilst he is persisting in this act of wrongdoing.

It is no more than mockery and jest. What therefore of the Lord of the Universe? Indeed there are those amongst the people who claim they are seeking repentance from usury, however they are persisting upon this course of action, and refuge is sought in Allah. They engage in usurious practices both explicitly, and by fraudulent means. We have encountered many individuals who practice usury by deception, this is deemed a greater form oftransgression and crime than the individual who engages in usurious practices explicitly.

This is based upon the principle that the one who practices usury by fraudulent means has wronged himself on two points: The First: The act of involving himself in usury. The Second: The act of deceiving Allah the Majestic, the Exalted, as though Allah is unaware. This matter is ubiquitous amongst the people during this time. They involve themselves in usurious practices explicitly, hence their affair is clear. However, amongst the people there are those who engage in usurious practices upon the An explanation of Riyadhal-Saliheen from the wordsof the Masterof the Messengers path of deception and fraud.

It can be observed that these individuals have accumulated wealth over numerous years as a result ofthese activities. An example to illustrate: An individual who is in possession of a shop wherein he has accumulated goods. A wealthy man arrives with a poor man...steering him towards his slaughter, and refuge is sought in Allah. The poor man arrives and is sold the goods which are present within the shop, by sale on credit. However, this is merely an artificial sale, all the parties involved recognize that this transaction is not an actual sale.

The indebted buyer does not ponder or scrutinize the matter, for he is not concerned with the goods at all. Indeed, ifhe was being sold containers of sand described as rice or sugar, he would accept the items. The buyer is concerned only with the matter of fulfilling his [fmancial] need. Hence, the goods are sold for a price often thousand riyals, to be paid over a period of one year. The buyer then departs without transferring the goods from the shop.

The goods are subsequently re-sold by the debtor to the store owner for the price of nine thousand riyals. As a consequence the poor man has been exploited upon two sides: [1] The rich individual: Who has caused him to become indebted [to the store owner]. [2] The store owner: The store owners declare: This transaction is correct, rather they deem it to be a verification ofthat action. One owner from amongst them declares: I deem it correct for you to enter into this form of transaction. Glory be to Allah, is this a valid form of verification? Rather it is stained by misdeeds, and refuge is sought in Allah!!

Accordingly, if we are truthful towards Allah, Glory be to Him, the Most High, we are duty bound during our quest for repentance to abandon any form of misdeed and act ofwrongdoing. This abandonment ought to be real in essence, for we are to despise those actions and regret our commission ofthem, thus An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers ensuring that our repentance assumes the status of al-Tawbah al-Nasoohal 3 (sincere penitence). These two traditions: Are indicative of the principle that our Prophet (;#.l.\.)­ ~J) was the most dedicated and devoted individual to the worship of Allah. Accordingly, he: [1] He was the most fearful ofAllah amongst us. [2] He demonstrated the greatest level of al-Taqwa towards Allah. [3] He was the greatest in knowledge amongst us concerning Allah (~J;#.l.\.}-). 13 [TN] _ The utterances of the Salaf[pertaining] to the defmition ofal-Tawbah al-Nasooha differed until they numbered in excess oftwenty statements. [However], they converge upon one [particular] principle which is inclusive ofthree matters: The First: A generalization of the sum total ofmisdeeds and their absorption [into the act of penitence]. In such a manner that no misdeed is left save it has been included, and no offense [is ignored] except that it has been introduced in to it.

The Second: A unanimous resolution and absolute truthfulness [ought to be] [manifest] in [the act of penitence]. In such a manner that there is no [form] of hesitancy and indecision, nor a [period] of waiting. Rather the individual assembles the sum total of his desire and determination, hastening towards [the act ofrepentance]. The Third: The [act] ofpurging [the penitence] from any peculiar practices, and defects which demote the purity of al-Ikhlaas. The first [matter] concerns that which is being sought penitence from.

The second relates to the essence and state of the one seeking penitence. The third pertains to the One from whom penitence is being sought. Accordingly, al-Tawbah al-Nasoohah [concerns]: Truthfulness (al-Sidq) [during the course of the penitence]; Sincerity (al-Ikhlaas); [and] A generalization of the sum-total ofmisdeeds. It was alleged by a group of ignorant [individuals] that 'Nasoohah' was the name of a man who lived during the time of the Messenger of Allah (~J;#.l. I.}-), hence Allah commanded [the people] to seek penitence in a comparable fashion to his penitence.

This [demonstrates] an ignorance in relation to Tafseer, hadith, Fiqh, and the meaning(s) of the Quran. This [incident] was related by Shaykh al-Islaam ibn Taymiyyah. Consult: Bahjah al-Naazhireen Sharh Riyadh al-Sa/iheen, Saleem al-Hilaalee, p.5l-52. An explanation ofRiyadh a1-Saliheen from the words of theMasterof the Messengers In addition, they include an evidence to illustrate the principle that he (r!-J