. IJlI.' 4 'IJt;;~'

, , ~-....-r -.,.)-' . --.$., ~ lJ-'--.$., lJ-.,.)J.J ., ~, -.,.)., '-"~ lJ.J ,. ,.,. , *'~I r- . I accompanied my mother - Umm Anas - to the Messenger of Allah (~.'il ~ ~J)' She had clothed my lower body with half of her Khimaar (head covering), and my upper body with the other half. She said: 0 Messenger of Allah - This is Unais, my son. I have come to you with him in order that he may serve you, so supplicate on his behalf to Allah. Hence, he said: 0 Allah increase his wealth and his children. Anas said: By Allah indeed my wealth increased.

In addition, my children and grandchildren are approximately one hundred in number to this day. I [IS] Collected: Bukhari (6309), Kitab al-dawah'at, and Muslim ([8] 2747), Kitab al-Tawbah. sahih Muslim ([7] 2747), Kitab al-Tawbah. I Collected: Muslim (4531), Kitab Fadaa'il al-Sahaabah. An explanation of Riyadhal-Saliheen from the words of theMasterof the Messengers [Accordingly], the Prophet C.J...-J~1;,I.....-L--) accepted that [request], and Anas assumed [the status] of being a [servant] from amongst the servants of the Prophet (r!-J..,I...l.

It was Anas (may Allah be pleased with him) who narrated that the Prophet (.;­ rl--'J""" .\.1) said: Allah is more delighted with the repentance of His slave when he seeks penitence towards Him, than one of you who was upon his riding camel in a barren, desert land. He then mentioned the story... Accordingly, the tradition concerns a man traveling through a barren, desert land. There is no [other] individual, water, food, or people in the surrounding area. His riding camel then proceeds to stray away from him. Meaning: His camel has wandered away and is therefore lost.

He subsequently searches for the animal but is incapable of finding it. The individual then approaches a tree in order to sleep beneath it's [shade] and wait for the arrival of death! This person has abandoned all hope of locating his camel, as a consequence he has despaired of his continued existence. For his sustenance, his food and water, was laden upon his camel, and the animal has disappeared. Whilst he was in that state, his camel appeared before him, it's reins were suspended from the tree under which he slept. How is it possible to quantify this persons delight?

This form of delight is impossible to envision save for the one who has experienced these circumstances. For it is an immense level ofjoy, the delight of life after [impending] death. It was for this reason that the individual seized the reins of the camel and said: o Allah - You are my slave and I am your Lord. The individual desired to cast commendation upon Allah by means of the declaration: 0 Allah - You are my Lord and I am your slave. However, by virtue ofextreme pleasure he erred and inverted the sentence. This tradition contains: An evidence to indicate the pleasure of Allah the Exalted, the Majestic, with the penitence of His slave, when he turns towards Him in a state of repentance.

He loves this matter, indeed it is a lofty level of Love, Glory be to Him, the Most High. However, it is not founded upon His need for our deeds and our repentance, for Allah can dispense with it, rather the matter concerns His love for generosity, Glory be to Him. For Allah loves to pardon and to forgive, it is more beloved to Him than to seek revenge or to An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers exact retribution. Accordingly, Allah rejoices with the action of His slave seeking penitence towards Him. The tradition contains: An exhortation towards questing for repentance, for Allah loves this matter, and it is deemed advantageous for the servant. In addition: An affirmation of the Delight (al-Farh) of Allah the Exalted, the Majestic.

For He, Glory be to Him, the Most High, Rejoices and becomes Enraged, He Despises and He Loves. However, these Attributes are not comparable to our attributes, for Allah declared: , ./ ,/ "i. ~\~('/ ~. /. ~.'\ ~ ~ flV. ~!~ '» ~ ~1·l..:J\~i.sJ~~ ~~ IlJ 9 ". " / / "... Do not marry those women whom your fathers married, save that which has already passed. Indeed it was shameful and despised, and it was an evil way. [Surah al-Nisa'a : Ayah 22] An explanationof Riyadhal-Saliheen from the wordsofthe Masterof the Messengers , ,,, /~", .// ~ ~~1:..J~\;~~191If; If,, ;' ;'/ Do not approach Zina (fornication), indeed it is a Faahishah and an evil way. [Surah al-Isra'a : Ayah 32] [Furthermore], Loot said to his people: "...... 11, ~ ~\Al\~i~i, Do you engage in Faahishah? [Surah al-' Ara'af: Ayah 80] Accordingly: .-:..-: j. , ......,."--: "", ""'" AI"'? ,.. J// ..-: ~ ~\ ~!~j:»\~-"'p~';:»JJ~~;;' .\;~\ !J~~i~~I~\;!JW \i!~}G , - ;' ;' Those who, when they have committed Faahishah, or wronged themselves, mention Allah and seek forgiveness for their sins, and who can forgive sins save Allah? [Surah Ali-'Imraan : Ayah 135] They remember Allah the Most High within their souls, they praise His Majesty, they recall His Retribution, and they point out His reward for those who seek penitence: , ......"" ~ ~.;:»JJ~~;;' .\; , ;';' [they] seek forgiveness for their sins. [Surah Ali-'Imraan : Ayah 135] They commit that which they commit, however they remember Allah the Most High within their souls, and seek atonement for their misdeeds.

Hence, Allah grants them His Forgiveness. The evidence for this [assertion]: ~ '" ~ . .i.. ~\~I~':»\}"/' 1­ .N "t ..'J' ~--,".J '7' ;' Who can forgive sins save Allah. [Surah AIi-'Imraan : Ayah 135] Accordingly, if you are aware that Allah delights in your act of seeking penitence, [to a level] of Delight which is beyond comparison, certainly you shall quest for penitence to the utmost degree. Consult: Sharh al-'Aqeedah al-Waasiteeyah, Shaykh Muhammad al-Salih al-'Uthaymeen, (Volume 2, P.19-21). An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers In addition to: An evidence which illustrates the principle that if an individual commits a mistake concerning an utterance, even if it be Kufr (unbelief) in nature, he has [deemed to have] articulated this statement impulsively [i.e. without due consideration]. In this instance he shall not be held accountable for the utterance. Indeed this individual uttered words of unbelief, for the statement of a human being to His Lord: You are my slave and I am your Lord, is deemed Kujr without any sphere of doubt.

However, because this statement emanated from a mistake caused by extreme delight, he was not held accountable for it. Similarly, this is the governing principle in relation to other words. For instance: An individual abused another in a derogatory fashion on the basis of a mistake, however that utterance was not the intended objective. An individual divorces his wife as a result of an error, however that statement was not the intended objective. An individual manumits a slave by reason of a mistake, however these words were not the intended objective. In each example quoted above, the individual is not deemed responsible for any matter which may arise as a consequence of his statement.

For the individual, in each instance, did not intend that statement to be his overall objective. Hence, this matter is comparable to an unintentional oath, for indeed Allah declared: J-/ 4 »)) ",}} "},,. r:.-:}} " ..! ~4 •. ~r. ' ~.H . -jfI\~~~-H , /' It has been related by Abu Moosa 'Abdullah ibn Qays al-'Asha'ree (may Allah be pleased with him), from the Prophet (rl-'J~':'\';"')' who said: Indeed Allah the Most High extends His Hand by night in order to accept the penitence of the one who transgresses during the day. In addition, He extends His Hand by day in order to accept the penitence of the one who transgresses during the night. [He shall continue to do so] until the sun rises from the West. Narrated by al-Muslim.1161 \. hadith. Number 17. ,... -.-: /', ~ \ \ /' ..

J,;:;,-:,\:;:J» :F.J~lll\~lll\J-"""JJ\j:J\j~d\JJ;;; ---tIJ.J 17 ", \ "0 .),... . ~'\JJ«~d\~~lfrJ~ :~·l\~~ , It has been related by Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (~J~':'I';"') said: Allah shall accept the penitence from the one who seeks it before the sun rises from the West. Narrated by al-MuslimP71 [16] Collected: Muslim (6759), Kitab a/-Tawbah. [17] Collected: Muslim (2703), Kitab al-Dhikr. Anexplanationof Riyadh al-Saliheenfrom the wordsof the Master of the Messengers hadith. :Num6er 18. ~ ~ ~4:s-1\-?J~~\--.:r.~--.:r.~\~J)\~--..f.i'J.J 18 ;I"" , -' " \" "" ........ J, " :JL;.J-.$.~;J\·!JJ«~~rl~~\~;~~.J~i»\~~}:JL;F.J~i»\,yJ\ ".. "., , ­ .~..:.:.» It has been related by Abu'AbdurRahman: 'Abdullah ibn 'Umar ibn al-Khattab (may Allah be pleased with them both), from the Prophet (~J4.)s..'i\~), who said: Indeed Allah the Exalted, the Majestic, shall accept the penitence of the slave [up to the point] that his soul does not reach the throat. Narrated by al-Tirmidhi.

He said: hadith Hasan. IIS) The Explanation. These three traditions mentioned by the author (may Allah have mercy upon him) are all pertinent to the subject ofrepentance. In relation to the tradition of Abu Moosa: Indeed the Messenger (?i) said: Indeed Allah the Most High extends His Hand by night in order to accept the penitence of the one who transgresses during the day...(the tradition). The action of accepting the repentance ofan individual, even if it be belated is indicative of the magnanimous Nature ofAllah the Exalted, the Majestic. Hence, if an individual commits a misdeed during the day, certainly Allah the Most High shall accept his penitence even if he should seek it during the night.

Similarly, if he transgresses during the night and seeks penitence during the day, verily Allah shall accept his repentance. Rather, Allah shall extend His Hand until He receives the penitence which is quested for by His believing servant. [18] Collected: Tinnidhi (3537), Kitab a/-Da 'wa 'at. He said: Hasan Ghareeb. [and] Ibn Maja (4253), Kitab a/-Zuhud; Ahmad, Musnad (2/132). Shaykh al-Albaanee declared ii Hasan: sahih al-Jaami'a (1903). An explanation ofRiyadhal-Saliheen from the words of the Master of the Messengers This tradition contains: An evidence to illustrate the lofty level of love Allah demonstrates towards the penitence of a servant, Glory be to Him, the Most High. Indeed the story concerning the man who lost his riding camel and then subsequently found it was mentioned in the previous tradition.

This incident established the principle that Allah delights in the penitence of His believing slave, when he seeks repentance towards Him. Indeed, it is a greater form of Delight than the one who discovered his camel after having previously lost [the animal] [amidst a barren, desert land]. In addition: An affirmation of the Hand of Allah the Exalted, the Majestic, mentioned in the tradition of Abu Moosa. The matter is as it has been cited, rather Allah the Majestic, the Elevated, is in possession ofTwo Hands. He the Most High mentioned: AI'" ~/ ~ ~ ".,. ~ "".It • // ~ --->tk;..;;:r~~!,\\;~ ~{-t~~~~~1~~~1~\;J~ / / / The Jews say: Allah's Hand is shackled. Be their hands shackled, and be they accursed for what they have uttered.

Rather, both His Hands are outstretched. [Surah al-Mai'dah : Ayah 64] We are duty bound to believe in this Hand which has been affirmed by Allah Himself, rather it has been established that Allah is in possession of Two Hands.l 1 [TN] _Shaykh al-Islaam affirmed the cardinal principle governing this matter: , .. -...-J\,;; -Ol--J..q\::"~l '" An affirmation of the Two Hands of Allah The Explanatum. The author (may Allah have mercy upon him) mentioned two Verses pertinent to the affirmation of the Two Hands ofAllah the Most High: 'I1ie :First'Verse ,,., ,. // ~ ~4~Q:~:...-Ji~~, '" What prevents you from prostrating to that which I have created with My Two Hands? [Surah Saad: Ayah 75] An explanation of Riyadha1-Saliheen from the wordsof the Masterof the Messengers / ~ ~ ~ ,: [What prevents you]: An address to Iblees. ~ ~ ,: [What]: An interrogative particle [employed] to rebuke Iblees. Meaning: What matter prevents you from prostrating. His statement: 4{J~:' ;1:1:1., :To that which I have created with My Two Hands: / He did not say: To who I created, for Aadam (r:lL..--J i":>'-JI~) is the intended [object] here, in relation to His description [of the action ofcreation], in which He did not associate any other individual. The [description concerns] the creation ofAllah (Le. Aadam) by means ofHis Hand, not by reference to His Essence.

Hence, when Iblees desired to defame Aadam (r:>L-Ji~\~) and diminish his status, he mentioned: ,.". -c 4{~~J:~\\' Shall I prostrate to whom You created from clay? [Surah al-Isra'a: Ayah 61] It is accepted that if [the particle] ~ t; ,: (what) [precedes a verb, it qualifies an animate object]. [In this instance it precedes the verb 'created']. It draws one's attention to the meaning of an attribute, not the meaning of a [particular] individual nor his essence. An example to illustrate: His statement, the Most High: " J/ ,.. ./ ~ .W\~($J~\k~ ~\; , / / Marry women [for] that [attribute] which pleases you from them. [Nisa'a : Ayah 3] He did not say: C-..;): [who]: [i.e, Marry [those] women who please you]. For the intended objective is not the woman and her essence, rather the intended objective is an attribute [of the woman]. .­ It is mentioned in the Verse: ~~1:1., :To that which I have created. Meaning: I have ennobled him by [virtue ofthis] lofty description, for I have created him with My Two Hands. He did not intend: Who I created: [Thus drawing our attention] to a particular human being.

An explanation of Riyadhal-Saliheen from the wordsof the Masterof the Messengers His statement: ~~~:. ;:\;J~ , : To that which I have created with My Two Hands: '" This statement is analogous to the saying: I sharpened [the pencil] with a sharpener. Hence, the sharpener is a tool for sharpening. In addition, it is said: I made this with my hands. Thus, the hand is the machine of manufacture. .­ Accordingly: ~~~~ \;J~, : To that which I have created with My Two Hands: '" Meaning: Indeed Allah the Exalted, the Majestic, created Aadam (r")l....~i~\~) by means of His Hand. It is mentioned: ~~~,: By My Two Hands. Here [the term Hand is mentioned] in the '" dualform: [Two Hands].

The [letter] Noon has been erased from the dual form by virtue of the genitive construct (Idaafah), similar to the erasure of the nunnation (Tanween). When we perform the desinential inflection to the dual and the sound male plural we say: The Noon is replaced from the nunnation in the singular noun. The replacement is governed by the Rule of Mua'wwad. Hence, as the nunnation is erased during the genitive construct, the Noon of the dual and plural is erased during that construct [too]. This Verse contains a reprimand [directed towards] Iblees: By reason ofhis refusal to prostrate to that which Allah created by His Hand, [i.e.] Aadam (r':L~ i:>l.all ~)• .­ It contains: An affirmation of the Attribute ofcreation: ~~ Q~, :To that which I have created. It contains: An affirmation of the Two Hands ofAllah, Glory be to Him, the Most High: The Two Hands with which He performs actions, for instance: The act of creation here. [Furthermore, it is mentioned in the following Verse that these are], the Two Hands with which He shall Grasp [the earth]: , J /' ......, /' " ,.. ,4. ~'Gl(~~~'" '~r..

'»~'~ 41l\\ '~»'C' }.. "( ~ .~ r--! . o' d'J 'J ~ ~ 'JJ 'J l' '" They have not performed a just estimate of Allah, one which is befitting of Him. On the Day of Resurrection the whole of the earth shall be Grasped [by His Hand]. [Surah al-Zumar : Ayah 67] In addition, He takes by means ofthese Two Hands. For Allah the Most High takes charity and causes it to grow, as an individual tends to [the growth and development] of his colt. [Mentioned in the footnote]: An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers """" ",.

J J// '" .-: .-:.-: .",.

"",. ",. ",. '('*....;..i ~}\:("->l..al ~~.~ 1t::4Il\~ .r. ~\ u\~\}r-::\(, --.J,.~ . {'. J';,.,:i~' .> * i" .....J/. ~.~ ~ .~r' ~~". ",.

'. -.}).J.. • v:-: 'J~ .• ~. -..t:r'. --...f ... ",. ... ,...."'",.... // • • J/ '" .v * ,:"\(1' -~ . ~ .~ ;U err lJ"':.-.}jN--r­ / Whosoever donates in charity a matter equal to a date, earned from the lawful - for Allah does not accept save the lawful - Allah shall accept it with His Right Hand, then cause it to increase for it's owner in a similar manner to one from amongst you who tends to [the growth and development] of his colt. [This continues] until [that donation] is equivalent to [the size of] a mountain. Collected: Bukhari (1410), Kitab al-zakah, and Muslim (114), Kitab al-zakah. ,­ His statement: ~J4~\:.lJ~: To that which I have created with My Two Hands: This / [Verse] includes a bestowal of honor upon Aadam (r~J ;'>'-aJ1...,L.), for Allah created him by means of His Hand. The People of Knowledge stated: A",. "-:J, A" *~h -.)~ ~:f;'J ~h ~G;ll;j)\ ~J * // / Allah wrote the Torah with His Hand, and He planted the Garden of Eden with His Hand. Collected: Daarimee in 'al-Radd 'ala Bishr al-Mareesee,' (p.35); al-Haakim (2/3 19); al­ Bayhaqee in 'al-Asma'a w al-Sifaat,' (pA03), via Ibn 'Umar (Mawqoofy.

Al-Haakim declared it: sahih, [however] al-Dhahabee did not follow him, it is as they have mentioned. The hadith [according to him] has the ruling of Raj' Consult: 'Mukhtasir al- 'Uloo,' (l04); and 'Hadee al-Arwaah,' (p. 84), Ibn al-Qayyim. Hence, the three aforementioned matters were all performed by means of the Hand Of Allah the Most High. . * * * Perhaps it is prudent to mention a statement which has been related from the utterances of the Prophet (:i): " AI' --: ,.. *{~-?(>IJ;.4IlI:""";1* / Indeed Allah created Aadam in His Image. Collected: Bukhari (6227), and Muslim (2612) from Abu Hurayrah (may Allah be pleased with him). It has been mentioned that one of the two correct interpretations ofthis [tradition] is: An explanationof Riyadhal-Saliheenfromthe wordsof the Masterof the Messengers The First: Allah created Aadam (r:>l...-J ,')1........11 "-----#) in the image which He selected for him, and concerned Himselfwith. Hence, Allah annexed the image to Himself, an annex [for the purpose] of bestowing honor and nobility [upon it]. [This is therefore] similar to the annexation of the Camel (Naaqah), the House (Bayt), and the Mosques to Allah.

The Second: [Aadam was created] upon His True Image, [never-the-less] this does not dictate [that] a comparison [be made between the Creator and the creation]. * * * The Second/verse His statement: ,.. AJ' J/ J J / -- -- -- An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers Whether the first or the second definition is correct, it is ofno importance to us. However, we are aware that the Jews are a group from amongst Bani Isra'eel (The Children of Israel), who followed [the teachings] ofMoosa (r~J ')\.All "",). The Jews are the exemplars of insolence and repugnance, for they became proud and overbearing to Fira'wn (Pharaoh) who overpowered and exercised dominance over them. This was caused to become imprinted within their souls. Hence, this insolence and arrogance was then demonstrated against the people, rather against the Creator, the Exalted, the Majestic.

Accordingly, they describe Allah the Most High with descriptions of imperfection. [As a consequence] Allah has rebuked and condemned them, and they are befitting of it. '11/" --: They say: ~~~\~~: [Allah's Hand is shackled]: Meaning: It is restricted from [the act of incurring] expenditure. As Allah the Most High declared: ~ /;11/" // ~ ~--J1~~~~UJ ~ Let not your hand be shackled to your neck. [Surah al-Isra'a : Ayah] Denoting: Restricted from the act of spending. In addition, they say: --'. ,I. 9 •• ~\~ • \ ~ "( ~ --..J. '1' Indeed Allah is poor. [Surah Ali-'Imraan : Ayah 181] 'I1/J, .-: In relation to their statement: ~ ~~\~ ~: [Allah's Hand is shackled]: They say: Had it not been shackled, all the people would certainly be rich, for He bestows [His Blessings] lavishly upon Zaid, but desists from doing so upon 'Amaro. This is [deemed] shackles and an absence of spending!!

They utter: Indeed Allah is poor, for Allah stated: // /;11 ".-:, "'" ~ ~~~u:..;.. ~)~\:;";;--.?;U\\) J ~ Who is the one that shall lend unto Allah a good loan, so that He may multiply it for him many times more. [Surah al-Baqarah : Ayah 245] [Hence], they said to the Messenger (,.J--J "'" 11 ,)J): 0 Muhammed! Your Lord has been reduced to poverty, he has started to seek loans from us. May Allah destroy them!! An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers The Jews also declare: Indeed Allah is feeble and frail, for when He created the Heavens and the earth, He took a rest on Saturday and declared that holiday to be a day of 'Eid (festival). Thus, Saturday was designated as their day of festivity. May Allah destroy them!!

'11/-",-: • // It is mentioned by Allah the Exalted, the Majestic: ~ ~~\ ~~."tI\.,;.J1jJ ,.: [The Jews say: Allah's Hand is shackled]: Here [they mentioned the term] 'Hand' in the singular, because a single hand is inferior [in the ability to] confer blessings and favours than two hands. It is for this reason that the response [to their allegation] mentions the 'Two Hands' in addition to the [citation] of the 'extension.' - Hence, He said: ~ --.In..;;.;r~J. ,.: [Rather, His Two Hands are extended]. /' When they described Allah by means of this imperfect [description], Allah chastised them for --'-' that which they uttered, hence, He said: ~ ~~~:.:Js.": [Be their hands shackled]: Denoting: /' They have been restricted from spending. Accordingly, the Jews are the most devoted collectors ofwealth, and the most restrained in the act of donation, hence they are the most miserly [individuals] amongst the slaves of Allah. Furthermore, they are the most ardently avaricious in the pursuance of wealth. It is inconceivable that they would spend a single fals (a small coin), except if they calculate that they shall earn in it's exchange a dirham. We are able to observe that they [have established] organizations of immense proportions today.

Never-the-less, behind these organizations and donations, they desire a greater amount. [The Jews] yearn to take control over the entire world. Accordingly, let it not be mentioned by any individual: How do we reconcile the statement of /' '-' the Most High: ~ r..)~": [Be their hands shackled], and the true state of affairs pertaining /' to the Jews. [Be aware] that this nation [only] sacrifices [in a generous manner] in order to obtain a greater profit. J/ II ~ \)u ~ ~ ,.: [be they accursed for what they uttered]: Meaning: Expelled and be made /' distant from the Mercy ofAllah, the Exalted, the Majestic. For the tribulation and punishment [here] is empowered by [means of] what is articulated [by Allah]. When [the Jews] ascribed refrainment to Allah, they were caused to be expelled, and to be made distant from His Mercy. It is said to them: IfAllah the Exalted, the Majestic, is as you claim - He does not spend - He has deprived you ofHis Mercy.

Thus, He does not confer His Bounty upon you. * * * Hence, They Have Been Chastised From Two Perspectives: --- --- -- --- -- --- An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers [1] The transference of the ascription with which they criticised Allah, Glory be to Him. [For it has been transferred from Allah the Most High, to the Jews] by virtue of His statement: "" ",. ~r. A~': [Be their hands shackled]. [2] They have been compelled to adhere to that which is contained within their statement (i.e, Allah's Hand is shackled). [Hence], they have been isolated from the Mercy of Allah, thus they are not to be granted [any portion from] the Beneficence ofAllah, the Munificence ofAllah, or His Bounty. '--­ [A linguistic explanation of the Verse:] ~ !,Iii ~,: [for what they said]: The [letter] Ba 'a represents 'causation.' The [relevant] indicator which informs us that [the letter] Ba'a represents 'causation': [The meaning] would be correct if the word 'cause' (...;:...) followed the [letter] Ba'a. In addition: It is correct [to mention] that the [term]: ~ 1,;.,: [what]: Either refers to a root meaning (Masdariyyah), or it is connected (Mawsoo/ah) [in meaning]. [a] If it is connected [in meaning]: The [subject] it pertains to has been erased [i.e. The Jews]. [The Verse] therefore means: For that which they said. '--­ [b] If it refers to a root meaning: The verb ~!,Iu,: [they said] is returned to it's root [form]: That is [the term]: Statement (jj'). [Thus the Verse denotes]: By their statement. * * * Thereupon Allah, Glory be to Him the Most High, nullified their allegation, for He said: ~ -.)\1.~:r~J. , Rather, His Two Hands are extended. [Surah al-Nisa'a : Ayah 64] ~~,: [Rather]: Here [it is]: Employed in order to nullify [their allegation] by reference to an example.

Consider how the form of expression differs [from the introductory allegation: Allah's Hand is shackled]: [to the declaration] ~ -.)\1.~:r~J.': [Rather, His Two Hands are extended]. This is by virtue of the differing platforms. For the platform is now one of praise for [His] An explanationof Riyadhal-Saliheen from the wordsof the Masterof the Messengers Munificence, because the donation of two hands is superior and more complete than the donation of a single hand. ~ ~~ [Furthermore], ~ 0a...".:.;:,: (extended] is the opposite of their statement: ~ ljj.;.:: ,: /' (shackled]. Hence, the Two Hand's of Allah are extended, capacious [in generosity]. As the Prophet (~) mentioned: .I, ~/....... ,;tf/IJJ'" J. ,.", ~ '11/// , ....... ~ J"",,,,, ---./~~?~V;)#~ilG~~\J>~z, A;i ~~ti::,~GJ;uI~~W;\.~;a.i.u-...i~~\~:..->!* /' /' Indeed the Right Hand of Allah is filled. It is not diminished by the excessive degree of spending during the course of the day and the night.

Have you not considered the amount that He has conferred [upon creation] since the creation of the Heavens and the earth, yet it has not diminished what is present in His Right Hand (at all], Collected: Bukhari (7411), and Muslim (994), related by Abu Hurayrah (may Allah be pleased with him). Who is able to quantify [the amount] that Allah has spent since the creation of the Heavens and the earth? No individual is able to enumerate that amount. [Never-the-less], irrespective of [the vast amount], it has not diminished what is [present] in His Right Hand at all. [The tradition cited above] is comparable in meaning to the statement of Allah the Most High, contained within a hadith Qudsee: At'" ""'" ('/ t' / ..... J" .1..J .1 // ,..,,­ ~~t; ·t:.ilt"~\; :.IW.>.>r. ~ '\ ~\j' denotes the general. Thus, it includes every matter that is affirmed for Allah in relation to the Hand. The evidence for the generality of the annexed singular is contained within the statement of the Most High: J~/ J" ~ ~~ U~\CJ.."~~[, ~ "., Ifyou were to count the Blessing(s) of Allah you would be incapable of enumerating them. [Surah Ibraheem : Ayah 34] "., The [term] ~ ~~,: [Blessing]: Is an annexed singular, [however] it denotes numerous J"., [Blessings], in accordance with His statement: ~ w.~ \J ~: [you would never be able to enumerate them].

Hence, the number [is not restricted to] one, a thousand, a million, nor millions. ~ ~ ~I'~~: [The Hand of Allah]: We say that this is singular [in number], [however] it does not preclude 'numerous' upon affirmation, For the annexed singular denotes the general. [2] In relation to the dual and plural: We respond: Allah is not in possession save of Two Hands, this [precept] has been affirmed within the Book and the Sunnah: The Book: .­ He mentioned in Surah al-Saad: ~~~~'WJ :[To that which I have created with My "., Two Hands]. [This Verse] concerns a station pertaining to the bestowal of honors [upon Aadam]. Thus, if Allah had created [Aadam] with more than Two Hands, He would certainly have mentioned it [within this Verse]. [This is founded upon the principle which dictates]: In every instance that an Attribute which has been employed by Allah in order to create a [particular] matter is increased [in number], the veneration of that matter is elevated. - Furthermore, He mentioned in Surah al-Mai' dah: ~ -..,)Ck~;r~JS ~: " .. . [Rather, His Two ~ Hands are extended], in order to refute what they said: ~~\~,: [The Hand of Allah], by [employing] the singular. In this instance we are concerned with a matter involving numerous Blessings: Accordingly, if the means of conferring these gifts is increased, [it has a resultant effect] of increasing the [aggregate number] of gifts. An explanationof Riyadh a1-Saliheen from the wordsof the Masterof the Messengers Hence, if Allah was in possession of more than Two Hands, He would certainly have mentioned them. For the [amount conferred] by a single hand [is a specific quantity]. Hence, [the amount conferred] by means oftwo hands is greater and more complete.

In relation to three [hands]: Ifit was possible - [The aggregate amount] would be greater. Thus, if Allah had more than Two Hands, He would surely have made reference to them [upon this platform]. In relation to the Sunnah: The Messenger (,J-J ..,t.1,.;.,) mentioned: " .",..

'" } J ",. • JJ,}.

'[theShin]. ,. The First Opinion: The intended objective is strength (Shidah). The Second Opinion: The intended objective is the Shin of Allah the Exalted, the Majestic. Whosoever pondered over the context of the Verse in conjunction with the tradition of Abu Sa'eed, ascribed to the opinion: The objective of shin here is: The Shin of Allah: [Translator' s Insertion]: An explanation ofRiyadh a1-Saliheen from the words of the Master of the Messengers ,,~ ,.. J' /// J'''',/ ""J' ~ ~\;' \:,J.I\ ;,}~~ \(' .'~~ ;::;4:...~~ . ~}~~}~"';I::..' .j; \:: ~* 'J .J. --...,~ . . _ ---.fJ' "---'" .' , ,-.J---.f.-"'J'. . . N .J ---' ~. / , til'" ,..". , ,.. *G-r. ~:~I:.~ h.~~:....:.:w ~ OJ • :"t- >Y"! . o. • Our Lord shall lay bare His Shin and then all the Believers, men and women, will prostrate themselves before Him.

However, there will remain those who used to prostrate in the world in order to be seen and to enhance their reputation. One of those [individuals] will try to prostrate but his back shall become a single bone [he shall therefore be incapable of doing so]. Collected: Bukhari (441), Kitab al-Tafseer. Whosoever pondered over the Verse alone, ascribed to the opinion: The objective of shin here is: Strength (Shidah). If it is said: You are affirming that Allah the Most High has a Hand, true in essence. [However], we are not aware of any [type] ofhand save the hands ofcreated [beings]. Your explanation therefore dictates that the Creator is comparable to the creation.

The response: We say that it is not necessary upon the affirmation of the Hand of Allah, that we compare the Creator to the creation. For the affirmation of the Hand has been mentioned in the Book, the Sunnah, and is [the product of] a unanimous resolution amongst the Salaf. [Rather], the [act] ofnegating any form ofcomparison between the Creator and the creation is evidenced by the Revelation, the. intellect and the senses. [1] With reference to the Revelation: His statement, the Most High: J. ~\~()~ ~. ~. i.i(1­ "( __ . 0·~.J .-f" N~ cr: r There is no matter comparable to Him, He is the All-Hearer, the All-Seer. [Surah al-Shoora : Ayah 11] [2] With reference to the intellect: It is inconceivable that the Creator be compared to the creation in relation to the Attributes. For this would dictate [the presence] of defects in the Creator. [3] With reference to the senses: Every individual may observe the differing and contrasting hands of created beings. For they are large and small, bulky and slender...etc. [in size and appearance]. This [matter illustrates the differing and contrasting nature] of the hands of creation. It dictates therefore that the Hand of Allah the Most High will be dissimilar to those of creation. [Accordingly], the negation of any form of comparison between His Hand and the [hands of created beings] is more deserving and befitting.

This [precept]: The People of Ta'teel (negation) affiliated to the Mu'tazila, Jahmiyyah, 'Asha'riyyah in addition to others, have differed with Ahl al-Sunnah w al-Jama'ah with reference to the affirmation of the Hand ofAllah the Most High. An explanation of Riyadha1-Saliheen fromthewordsofthe Masterof the Messengers They declare: It is not possible that we can affirm a 'real' Hand for Allah. Rather, the intended objective of the Hand is figurative in meaning, it denotes 'power' (Qoowah). Or the intended objective of the Hand is 'blessing' or 'favour' (Ni'mah). For the Arabic Language dictates that the [term] hand denotes 'power' and 'blessing' or 'favour.' [a] An example of the 'hand' denoting 'power': Is evidenced in the lengthy, authentic tradition ofNawwaas ibn Sama'aan: ". "',. .-( ,.. ,.--:-( 4. :.Jti. ~U . r~u j G\:S.~ .\» .\ ~ j\~\ ~ •\ :b..

"( I....~ ~." >--..J. ~~.~ .-r --/.--r-:f:~. --fJ ,., ,.,.". ,. ,,­ Allah revealed to 'Eesa: I shall release [a group] of my slaves, no [individual] possesses the ability to fight them. Collected: Muslim (2937). (-.Jr.",) [Literally: Two hands]: [However], the meaning [in this context]: No individual ,. . possesses the power to fight them, for they are [the two tribes of] Ya'jooj and Ma 'jooj. [Hence, the expression 'two hands' refers to 'power']. [b] An example of the 'hand' denoting 'favour or blessing': There are numerous examples, amongst them: The statement of the Quraishi messenger [dispatched] to Abu Bakr: J -(',. -( ,. .,. // // *~u ~!l~\~-J~~~~~II) * ,.,. Had it not been for the favour that you did for me - which I have not compensated you for - I would respond to you. Collected: Bukhari (2731, 2732). The messenger dispatched by the Quraish was a man named 'Urwah ibn Mas'ood.

(~) [Literally: Hand]: [However], the meaning [in this context]: Favour (Ni'mah). In addition, the statement of al-Mutanabee: .J'lndhow many benefits do you have from the darkness of the night, 'I1iey inform you that the .:Maana'Weeyaii fie The Maanaweeyah are a sect of the Magi who claimed: The darkness created the evil, and the light created the good. Hence, Mutanabee said: You are granted numerous benefits during the [course] of the night which indicate that the Maanaweeyah have fabricated a lie. For the night arrives with goodness. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers (~) [Literally: Hand]: [However], the meaning [in this context]: Benefit (Ni'mah). [It is therefore alleged]: The intended objective of the Hand of Allah is 'favour or blessing' [or a term synonymous in meaning]. The intended meaning of Hand is not a real Hand.

For ifyou affirm that Allah has a real Hand, [the assertion] dictates the embodiment of Allah, thus He the Most High has a body. [Furthermore], bodies are analogous to one another. As a consequence we have become involved [in a matter] which Allah has declared impermissible, by virtue of His statement: ""...... '" """." s. Jt:UIJII J '. -\U}.. '" ,~~ r '" Do not present similitudes for Allah. [Surah al-Nahl : Ayah 74] [They People of Tahreejdeclare]: We are more content with our evidence than you - 0 you who affirms the [Attribute] in truth. We declare: Glory be to the One who is too exalted for non-essential characteristics, separate portions, and objectives.

You do not encounter this form of rhymed prose, not in the Book, nor in the Sunnah. * * * Our response: Is founded upon different perspectives: The First: An explanation of the Hand to denote 'power' or 'favour' contradicts the apparent textual meaning. What-so-ever contradicts the apparent textual meaning is to be rejected, except if it is founded upon an evidence. The Second: It contradicts the unanimous resolution of the Salof. For all the Predecessors [without exception] collectively agreed that the intended objective of the Hand, is a Hand real in essence. If it is questioned: Where is the unanimous resolution of the Salaf? Produce a single statement related by Abu Bakr, or 'Umar, or 'Uthmaan, or 'Ali which states: The intended objective of the Hand ofAllah, is a Hand which is real in essence. would respond to the individual: Produce a single statement related by Abu Bakr, or 'Umar, or 'Uthmaan, or 'Ali, or any other Companion, or from an Imaam who proceeded them which states: The intended objective of the Hand is 'power' or 'favour.' [However] they are incapable of doing so.

Accordingly, if they ascribe to a defmition which contradicts the apparent textual meaning, the [Companions and the Salaf] would have articulated it. [Furthermore], it would have been related from them, however because this has not occurred, it is known that they ascribed to the apparent textual meaning and collectively agreed upon it. I An explanationof Riyadh al-Saliheen from the wordsof the Masterof the Messengers This [principle] is of extreme benefit and [importance]: If a [definition] which contradicts the apparent textual meaning [of a statement] has not been related from the Companions, [it denotes that] they did not articulate [a meaning] other than [the explicit textual meaning]. For the Qur' an was revealed in their language, and the Prophet (r)l...) i)I...,J1 ~) addressed them in their language. They therefore certainly understood the Book and the Sunnah upon the apparent textual meaning. Thus, if [an opposing defmition] has not been conveyed by them, the [apparent meaning] is their statement [and opinion]. The Third: It is inconceivable, without any sphere of doubt, that the intended meaning of the .­ Hand is 'power' or 'favour' with reference to His statement, for instance: ~J4~I:l/,: [ " To that which I have created with My Two Hands].

For it would dictate that the Favour is [deemed] two Favors only. [However], the Favours of Allah are beyond enumeration!! In addition, it would dictate that the power is [understood to be] two power(s). [Never-the-Iess], [the term] power [is understood to] incorporate only a single meaning, it is not multifarious in defmition. Accordingly, this form of textual composition pretermits absolutely the [assertion] that the Hand refers to 'power' or 'favour'. Ifwe are to assume that upon performing Ta'weel (a false interpretation) [the Two Hands] could .­ denote [the term] 'favour' in relation to His statement: ~ --..In..;..;::;r~J. ,: [Rather, His " Two Hands are extended]. It is wholly inconceivable that the Two Hands could denote [the .­ term] 'favour' in relation to the [first example]:f_j4~1:l}: [To that which I have " created with My Two Hands]. In relation to 'power': It is impossible that the intended meaning of the Two Hands is 'power' in the two aforementioned Verses.

For [the term] 'power' can not be pluralised. The Fourth Matter: If the intended meaning of the Hand was 'power': Aadam (r)l...) i)I...,J1 ~) would not be superior to Iblees, rather, neither [would he be superior] to the donkey nor the dog. For all these [beings] have been created as a result of the Power of Allah. In addition, if the intended meaning of the Hand was 'power': Iblees' [initial] protestation would be invalid: [Rather] Iblees would object [and declare]: I my Lord was created by Your Power, so what therefore is his (i.e. Aadam) superiority over me? The Fifth Matter: Verily, the Hand which Allah has affirmed has been introduced in different contexts, negating the [assertion] that the intended objective is a 'favour' or 'power.' For it has been mentioned in addition to the Fingers, the [act of] Grasping, the [act of] Extension, the Palm of the Hand, and the Right Hand.

All these [associated] matters negate the [interpretation] of 'power.' For [the term] 'power' is not described by means ofthese representations. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers However, it is impermissible for us to imagine that they are comparable to our hands, for Allah mentioned in His Book: .L ~\~r~~:' ~.~:;~ '" ~~. c::;~- cY'.J ~ // ~ cr: ." There is no matter comparable to Him, He is the All-Hearer, the All-Seer. [Surah al-Shoora : Ayah 11] This is the cardinal principle which governs all matters pertaining to the Attributes of Allah. We are to affirm that they are for Allah the Exalted, the Majestic, however we are to do so without comparing them to the attributes of creation. For there is no matter which resembles Allah, neither in relation to His Essence nor His Attributes, the Exalted, the Majestic. This tradition illustrates the principle: Allah, Glory be to Him the Most High, shall accept the repentance of the slave even ifit be belated. However, hastening towards [the act] of seeking repentance is obligatory, for an individual is not aware [of future events].

Perhaps he shall be surprised by the unexpected arrival of death. Hence, he would [have forfeited the opportunity] to quest for penitence prior to his death. Accordingly, we are duty bound to hasten towards this action, never-the-less if it should be delayed, Allah shall accept the servant's penitence. The tradition contains: A directive dictating that the acceptance of penitence shall be discontinued when the sun rises from the West. However, perhaps an individual may question: Will the sun rise from the West? For it is known that the sun rises from the East!?

We respond: Yes it is known that the sun rises from the East, for this has occurred uninterrupted from the point that Allah created it, until our time today. Accordingly, we have clarified that the utterance of the distortionists who claim: The intended objective of the Hand is 'power': Is null and void from numerous angles. It has been mentioned previously that the Attributes of Allah the Majestic, the Exalted, are from amongst the related matters of the unseen. Thus, there is no provision for the intellect [in relation to their understanding], for this is not the correct path. We are duty bound to abandon them upon their apparent [meaning], without opposing or contradicting them. Consult: Sharh al-'Aqeedah al-Waasiteeyah, Shaykh Muhammad al-Salih al-'Uthaymeen, (Volume I, P.291-308).

An explanation of Riyadhal-Saliheen from the wordsof the Masterof the Messengers However, towards the end of time, Allah shall command the sun to return from it's point of origin. Hence, the sun's orbit shall become inverted. [The sun will orbit the earth] in an inverse manner, for [the sun] shall rise in the West. All the people shall then become believers when they observe this inversion, including the atheists, the Jews, the Christians, those who ascribe to the teachings of Buddha, the Communists, in addition to others. Never-the-less, their belief shall avail them not, ifthey were amongst those who did not believe before the [event] of the sun rising from the West. [All these groups] shall quest for penitence. However the repentance of those [individuals] who neglected to [seek it] before the [event] of the sun rising from the West, will be rejected. For this Sign shall be witnessed by every individual.

Neither the penitence of an individual, nor his belief will benefit him when the warmng SIgns appear. In relation to the tradition of Abu Hurayrah (may Allah be pleased with him): It is similar in meaning to the tradition of Abu Moosa. That is: Concerning Allah's acceptance of al-Tawbah before the event of the sun rising from the West takes place. In relation to the tradition of Ibn 'Umar: Indeed Allah the Exalted, the Majestic shall accept the penitence of the slave [up to the point] that his soul does not reach the throat. Meaning: Before the arrival of death - because their shall be no repentance at the time of death. In addition, other evidences clarify the principle which dictates that al-Tawbah shall be nullified upon the death of an individual.

This is in accordance with His statement, the Most High: o -' ",;' / ,;' "',;' -' ~-' '" ,;' .J.. / :U\8 '\J\j~:/-/\\n/~N' / \~\ ./ ~r"" ,W .~/ . j, U~..,J\~ ~ "'( -.-> . ---I. ..,.. ~ p4>.~ / • --..>. .-....J./ /. / .IJ'T " / / 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] Accordingly, upon you 0 my brother Muslim, [is the obligation] to hasten towards questing for penitence from Allah for [those] misdeeds committed, and to abandon those evil deeds which you have flagrantly been performing, You An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers ought to establish those obligatory actions which you have neglected to adhere to, and ask Allah to accept your penitence. Indeed Allah is al-Muwaffaq. * * * An explanationof Riyadh al-Saliheenfrom the wordsof the Masterof the Messengers Jfadeeth Number 19. • J.',,' , • ",,/ ~.:..:I\--Y'~.iL...i~.4lI\~.JJL.~~~~i:JGJ..~;"~~/JJ 19 ..>-- " " " ,/ "/ • ''/ ", ///. ",.,/ ~.J ~.J • ,/ _l.\\~\kI~-"··~'Y-J\-; ·\:J\d,_l.\\~~\:~~··\;'~-;'\;.t::J\d .~\ ~ r-: ",-" , , ",. ~ ,,~. r-:. .J.J _ •• ~- ~ / / / / / / •.1 • /. ~.J • ,/ • ~ • ,/ .J ~'~!J¥,~r~~\J~\-..$..J·~-.j~·»~l::.:..w,~~·l.#.J / / / / / " .", ~ ,;....-.jrLJ~.4lI\~ " ,o" • aJ • ~ ....... .1, .., / ~~-...:r-~\~: ~~ ;,A..J'.J~!J~!,-J\:,l>i~-.JL.i;~\~i~\~· ~:,l\~0~JG. \..~ / .. • .J ,/ '" .~-r~»-: JGJ~J-..$.j..:.,J\.!J.J «~~ :-;.\\~ J­ / It has been related by Zirr ibn Hubaysh, who said: I came to Safwaan ibn 'Assaal (may Allah be pleased with him) in order to question him concerning [the action of] wiping over al-Khuffain.1 J • I [TN] _ ~I): Is the plural of (...A,;JI) - (al-KhufJ): It is worn upon the feet of an ." individual, for instance: The sandal, or the shoe. [Hereafter the term 'KhujJ' is referred to as a sandal]. The ruling pertaining to socks, sandals, and shoes is similar to the rule [governing] al-Khuff. The [relevant] rules and regulations are clarified, and to be found in the works concerning Fiqh. An explanation of Riyadh a1-Saliheen fromthewords of the Master of theMessengers He said: For what reason have you come 0 Zirr?

I responded: In pursuit of knowledge. He said: Indeed the angels spread their wings for the one who quests for knowledge, pleased with what he is seeking. I said: [The action of] wiping over the sandals after a discharge of urine or faeces has caused me confusion. You were an individual from amongst the Companions of the Prophet (,J---oJ~;I"J-P), hence I have approached you in order to question you [concerning this matter]. Did you hear him mention this issue? He responded: Yes, if we were on a journey - or travelers - he would command us to [the effect that] we need not remove our sandals for a [period] of three days and nights [in order to perform ablution], except [in a state] of major ritual impurity.

However, [it is not necessary to remove the sandals][by reason of] a discharge of faeces, urine or sleep. I then questioned him: Did you hear him make reference to love and affection? He responded: Yes, we were with the Messenger of Allah on a journey when a bedouin Arab called out to him in a loud voice: 0 Muhammed. The Messenger of Allah (~J~.l. IJ-P) responded in a similar fashion [and said]: Come here. I said to the bedouin: Woe be to you - soften your tone, for you are in the presence of the Prophet (rl-J~.l.

I~), and you have been forbidden to [address him in this manner]. He said: By Allah - I will not soften my tone, then [addressing the Prophet (,J---oJ~.'iI~) said:] What [do you say concerning] the individual who loves a [group] of people but is not comparable to them? The Prophet (~J~.l. IJ-P) responded: An individual shall be in the company of those whom he loves on the Day of Judgment. He continued to converse with us until he made reference to a doorway situated in the West, whose width could be traversed by a rider in [a period of] forty or seventy years. Sufyaan - one of the narrators - mentioned: [This doorway] is situated towards the direction of Shaam.

Allah created it on the day He created the Shaykh Jamaal al-Deen al-Qaasimee (may Allah have mercy upon him) composed a treatise specifically [concerning this subject]. It was annotated by Shaykh Ahmad Shaakir (may Allah have mercy upon him), and verified by our Shaykh, Naasir al-Deen al-Albaanee (may Allah protect him), who authenticated the traditions [present within the book]. Consult: Bahjah al-Naazhireen Sharh Riyadh al-Saliheen, Saleem al-Hilaalee, p.59-60. An explanation of Riyadh a1-Saliheen from the words of the Master of the Messengers Heavens and the earth. It shall remain open [for those questing] for penitence until the sun rises from it. Narrated: Tirmidhi, in addition to others.

He said: hadith Hasan sahih.11 9/ The Explanation. This tradition is from amongst the traditions pertaining to penitence, which the author (may Allah have mercy upon him) mentioned with [particular] reference to the point [in time] wherein penitence shall be discontinued. However, it includes [additional] benefits: From amongst the benefits: Zirr ibn Hubaysh approached Safwaan ibn'Assaal in order acquire knowledge. Hence, Safwaan remarked: Indeed the angels spread their wings for the one who quests for knowledge, pleased with what he is seeking. This is a lofty benefit which is indicative of the excellence of knowledge, and [the action] of questing for it. The objective of seeking knowledge is [to acquire] a type of knowledge pertaining to the Sharee 'ah.

Denoting: Knowledge ofwhat the Messenger (rl-J.y.11 ~) introduced. In relation to knowledge relating to the Dunya: It is for the Dunya ­ However, questing for that type of knowledge which the Prophet (rl-J.y.11~) introduced contains praise and commendation. In addition, the Quran and the Sunnah exhort towards [it's acquisition]. For it is [deemed] a category ofJihaad in the Path of Allah, because this religion is established upon two foundations: It is established by knowledge and a clear declaration, in addition to weaponry and the arrowhead. Furthermore, a group of Scholars declared: Questing for knowledge is superior to fighting upon the Path of Allah with armaments. For protection of the r Sharee 'ah is actualized by means of knowledge, Jihaad, and armaments [all of which are] founded upon knowledge. [Accordingly], a Mujaahid does not go forth, nor does he fight. [He] does not retreat, nor does he divide the spoils ofwar, nor does he pass judgment upon the [19] Collected: Tinnidhi (3535), Kitab al-Da 'wa'at.

He said: Hasan sahih; Ahmad (4/239), Musnad. An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers prisoners of war, save upon the path of knowledge. Accordingly, knowledge is the sum total of all affairs. It was for this reason that Allah the Exalted, the Majestic stated: 11,1' '-:,1,.1 .-:",., '" ~\;.: -;:.wW i/ . jlr. -e. -\.1/ . jl\~\ "/1­ ~... .:; r-:: !JI.J .--J~ '.J~!f"" .--J~ ~ r Allah shall elevate those amongst you who believe and those who are furnished with knowledge by [numerous] levels. [Surah al-Mujaadilah : Ayah 11] In addition, the Angels spread their wings for the one who quests for knowledge, pleased, with what he is seeking, [displaying] their respect and veneration [for his quest]. Let it not be mentioned by an individual: I do not sense [that action]. For if a report has been authentically narrated from the Messenger (r!-J..,u..1>I';"') it is as though the [individual] is an eyewitness [to that event].

Have you not considered His statement: J -,' 4.1 ""'" ~,. ,., ...... .-::" ,.,,., /'j. • , ,/ j,;.o • ~\ "l'\~ "N. C·.>.!\ ..t:..:.J\ \\ill~c'" n;;1f t:; 6'"' j ../* --..f .~ oJ:" ~~ • -..J..... lY-..J ~ ~. .J ~ / / / / / '// '/ .o/ r / / // *~/O '\j ......' ~ ./ ZW;\j .:.iL:' ./~~\j . .o J.; .J'!' • ---'~--...t'./ ~;.--...t' .. . --.i-Y. / Our Lord, Blessed be He, the Most High, descends every night to the Heaven of the earth when the last third of the night remains. He says: Who is calling upon Me, so that I may respond to him. Who is asking Me [for a particular matter], so that I may grant it to him. Who is seeking My Forgiveness, so that I may forgive him.2 2 Collected: Bukhari (1345), Kitab al-Tahajjud; and Muslim (1261), Kitab al-Salah al-Musaafireen w Qasruha. [TN] - The First Tradition: [Pertaining to]: The affirmation of the Descent of Allah to the lowest Heaven [in proximity to the earth]: His statement: An explanationof Riyadh al-Saliheenfrom the words of the Master of the Messengers ". ". - Who: Is an interrogative particle [employed to] awaken a desire.

It is comparable to His statement, the Most High: , " J.J " J~ ....... '" ....Ji.....Ij, S.' . ' ljJ r-L-J) said, in addition to that which has been authenticated from him in relation to matters concerning the unseen. We [ought to believe] with certainty, as though we have witnessed them with our eyes, and heard them with our ears. I may respond to him? Who is asking Me [for a particular matter], so that I may grant it to him?

Who is seeking My forgiveness, so that I may forgive him? * From Amongst the Benefits of this Tradition: . The First: An affirmation of the Ascent of Allah with reference to his statement: (ly..): He descends. The Second: An affirmation of the 'volitional actions' which are 'Attributes of action,' in accordance with his statement: He descends during the final third of the night. The Third: An affirmation of the Speech of Allah, in relation to his statement: (J;.): He says. The Fourth: An affirmation of the Munificence of Allah, founded upon his statement: Who is calling upon Me•.•Who is asking Me...Who is seeking my Forgiveness...etc. * * * In Relation to the One who Traverses upon these Traditions [I] An individual ought to take advantage of this portion of the night, [it is desirable] to ask Allah the Exalted, the Majestic, to invoke Him, and to quest for His Forgiveness. [2] As long as the Lord, Glory be to Him declares: Who is calling upon Me...Who is asking Me...Who is seeking my Forgiveness...etc. (The term 'who' [is employed] in order to awaken a desire).

We must therefore exploit this opportunity. For you do not have a life span except that which you have passed in the obedience ofAllah. The days shall pass you by, and if death descends upon you it is as though you were born at that [moment] in time, and everything that passed [prior to that] shall be [deemed] inconsequential. Consult: Sharh al-'Aqeedah al-Waasiteeyah, Shaykh Muhammad al-Salih al-'Uthaymeen, (Volume 2, P.13-18). An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers * * * Thereafter Zirr ibn Hubaysh mentioned to Safwaan ibn 'Assaal that he was confused concerning the action of wiping over the sandals after a discharge of urine or faeces. He .was making reference to the Directive which Allah the Most High had mentioned in the Qur' an, [by means of] His statement: ~ ';' ~ ,., ~ ~ • ;' ;' ;' r v > ~ ~ ~ ' ••• An explanation of Riyadhal-Saliheen from the wordsof the Masterof the Messengers In a different narration in sahih: He was closer to the village [inhabited] by the righteous [to the distance] of a hand span, and was therefore placed amongst it's people.' In a different narration in sahih: Allah commanded one land to extend itself, and the other to contract itself.

He then said: Measure the two distances. It was found that he was closer to [the land he was journeying towards] by a hand span, hence the man was therefore forgiven." In a different narration: He approached [the land he was journeying towards] by crawling upon his chest. *** The Explanation. The author (may Allah have mercy upon him) related from Abee Sa'eed Sa'd bin Maalik bin Sinaan al-Khudree (may Allah the Most High be pleased with him), that the Prophet (?i) said: There was a man from amongst those people who preceded you who killed ninety-nine individuals. He subsequently [experienced] regret and therefore inquired [in order to determine the whereabouts of] the most learned man amongst the people of the earth, and to question whether or not there was any [form] repentance [available for his actions]. He was directed towards a [particular] man, who was a monk. I However he was devoid of knowledge, [as a consequence], when the [monk] was questioned concerning the killer's action and the availability of penitence, the monk deemed his actions to be [too] grave a transgression.

He therefore responded: There is no penitence for you! The man became disturbed and angry which caused him to kill the monk and complete one hundred individuals. sahih Muslim ([47] 2766), Kitab al-Tawbah. .. sahih Muslim ([48] 2766), Kitab al-Tawbah. sahih Muslim ([47] 2766), Kitab al-Tawbah. 1 [TN] _ Denoting: A worshipper ( 'Abid). An explanation of Riyadh al-Saliheen fromthewords of the Masterof the Messengers The man inquired [a second time] concerning the most learned individual amongst the people of the earth, and was directed towards a Scholar. [The killer] explained his circumstances and questioned whether or not there was any penitence [available for his actions]. The Scholar responded: Yes, and who can provide an obstacle between you and your quest for penitence. The door ofpenitence is open, however [you must] journey towards a [particular] village, for there are people who worship Allah [present therein]. The land wherein this man was resident was comparable - and Allah knows best - to a land of unbelief.

Hence, the Scholar commanded him to migrate with his religion to the village wherein Allah the Exalted, the Majestic, was being worshipped. He therefore set out [in a state of] repentance and regret, migrating with his religion to a place wherein the people were worshipping Allah the Exalted, the Majestic. [The man had traversed] half the distance when death arrived. The Angel of Mercy and the Angel of Punishment disputed amongst themselves, for the infidel's soul - and refuge is sought in Allah - is taken by the Angel of Punishment. However, the Believer's soul is taken by the Angel of Mercy. Hence, the two Angels differed. The Angel of Punishment argued: He did not perform any virtuous deed at all.

Meaning: After he had sought repentance, he never performed an act of righteousness. The Angel of Mercy argued: He sought penitence and came [in a state] of regret and repentance. An argument therefore ensued between the two Angels. [As a consequence], Allah sent an Angel to arbitrate between them. He said: Measure the distance between the two lands, whichever of the two is closer [to the man], he is to be [deemed] from amongst it's people. If the land of unbelief is closer to him, the Angel of Punishment shall seize his soul. If the land ofImaan is closer to him, the Angel ofMercy shall take his soul.

They therefore measured the two distances. [They concluded] that the land to which he was journeying towards - the land ofImaan - was closer than the land An explanation of Riyadh al-Saliheenfrom the wordsof the Master of the Messengers which he had migrated from, by a Shibr (comparable to a short journey). Accordingly, the Angel of Mercy took his soul. This Tradition is Indicative of Numerous Benefits: From amongst them: The killer has [access] to repentance, the evidence for this [principle] is contained in the Book ofAllah, [consider] His statement, the Most High: ,.,. • ""'" • A ~ ~~J~j~J~ ~~~1r).['--..Ji¥u;,u\01 ~ ;" ;" Verily Allah does not forgive [the one] who associates [partners] with Him. [However] He forgives other than that to those whom He pleases. [Surah al-Nisa'a : Ayah 48] Meaning: Excluding the act of Shirk, Allah shall forgive [misdeeds] if He pleases. The majority of the People of Knowledge have ascribed to this opinion. It has been mentioned from'Abdullah ibn'Abbaas that there is no repentance [available] for the one who commits murder, for Allah states: ". ".

An explanation of Riyadh al-Saliheen from thewords of theMasterof theMessengers In relation to the Right of Allah:· There is no sphere of doubt that Allah shall grant forgiveness to the penitent one, in accordance with His statement: j • ~ .1A//.Iy" .J,/ ~ .1 ,.{~~'J.\\~"'~\-: '\...u\~' . p_.-:.~. ··i ~\'" i' . J.\r ~~\;'\'. ~ "( .,' 1.J' ~ ~. , , :J--.f,~ ~ --...F ),'.r" --.1...- --$.,., .If '7 / / Say: 0 My slaves who have transgressed against themselves, despair not of the Mercy of Allah, for Allah forgives all sins. [Surah al-Zumar : Ayah 53] In addition, His statement: .1" ,~4 ~,,; .1.1, ;'" /~ ,,~ J=-->';~\IJ~~~l~Ulr~J('~'=-->~\IJ;I~l~'C=-->;"~~~}r,~ ... // ;' " ,/ ~ " .1• • ""/ A1!""'/' \W;.~' .~ ~t' .' ~\(69) b~.w·~ ~ar"~\~\~~~(68)'ti"x'~~'c~ , :J~'.J . ~. ,., 1-',., i~ . . ~ , LJ: / " ,/.-.: /.1/ ,.{~~. ·C;'~l\j~~\:,'-!~ "{ ... ('f,. '. '1J , / ' , Those who do not invoke any other god in addition to Allah, nor kill an individual that Allah has [declared] unlawful, except for a just cause, nor commit fornication. Whosoever commits those [misdeeds] shall receive a punishment.

The torment will be multiplied for him on the Day of Resurrection, and he shall remain [in Hell] in a [state] of disgrace. Except those who repent and believe, and perform righteous deeds. For those [people], Allah shall alter their misdeeds into good actions. [Surah al-Furqaan : Ayah 68-70] In relation to the right of the one killed: The penitence of the killer is of no benefit to him and does not fulfill his right, for he is deceased. It is not possible [for the killer] to seek atonement [from the murdered], nor to absolve himself of his blood. The killer therefore remains [in this state] seeking to [fulfill] his right, irrespective of [his action] of questing for penitence. When the Day ofResurrection arrives, Allah shall adjudicate between them.

In relation to the right of the guardian of the individual killed: The penitence of the killer is not actualized until he surrenders himself to [the individual's] guardian, confesses to [his] action ofkilling, and declares: I am the killer and I am before you. If you wish, kill me. If you wish, accept the blood money. If you wish, pardon me. * * * An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers tHadeeth: Number 21. Anexplanation of Riyadha1-SaJiheen from the wordsof the Masterof the Messengers An explanationof Riyadh a1-Saliheen from the wordsof the Masterof the Messengers An explanationof Riyadh al-Saliheenfrom the words of the Master of the Messengers An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers "/. .......111" "": // """", "_,, " /A "", ~ "", """, ~ ~ ~\~ :..1\ • ~ \;..ib;. t:.~r~ .>Jr·( (~~ . j1\~I1J\lL )~()I,;~~~ yo .Jr~ ~ Y~--.$.~ ~J ---r.... ~ ~'.J ~. ~o ///"", "", " . //"", // "",,.. "",.

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J, III " rLJ~.liI\~J\0\»~!.V--.)J / / . -( . «~\r~~-..J\ An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers It has been related by 'Abdullah bin Ka'b bin Maalik, who became Ka'b's guide - from amongst his children - when he became blind. He said: I heard Ka'b bin Maalik speaking about the incident concerning his non­ participation during the Battle of Tabook. Ka'b said: I was not absent from the Messenger of Allah (r-J~':'\~) during any campaign that he fought in except the Battle of Tabook. Never-the-Iess, I was absent from the Battle of Badr, however no individual was admonished for non-participation. Indeed the Messenger of Allah (~':'I ~ ~J) departed in search of a caravan of the Quraish, [thereafter certain events took place] until Allah assembled the two armies unexpectedly. Verily, I witnessed the night of al-'Aqabah (the pledge) with the Messenger of Allah (~J~.iiI.,.....LP), [the night] wherein we pledged [our allegiance] to Islaam. [Furthermore], I would not exchange it for [participation] in the Battle of Badr, regardless of the fact that the Battle of Badr is [deemed] more noteworthy amongst the people.

In relation to my news: I had never before been stronger nor wealthier than at the time I remained behind [the Prophet (r-J~':'I~)] during that campaign. By Allah - I had never before been in possession of two she­ camels, until the time of the battle. The Messenger of Allah (r-J~':'I~) would conceal his intention to embark upon a military expedition by making reference to other campaigns, until [the time] for that expedition arrived. The Messenger of Allah (~J~';'\~) conducted that expedition during [a season] of extreme heat, undertaking a lengthy journey [through] desert terrain. In addition, the enemy was great [in number]. Thus, [the Prophet (~.:.,~ ~J)] clarified the matter to the Muslims, in order that they prepare themselves [adequately] for their campaign, and he informed them of their [intended] destination.

The Messenger of Allah (~J~;".,.....LP) was accompanied by a considerable number of Muslims, whose names could not be recorded in a book. An explanation of Riyadh al-Saliheen from thewords oftheMaster of theMessengers Ka'b continued: Any individual who wished to remain absent would assume that [his absence] would pass unnoticed, [unless] it was revealed by Allah by means of Divine Revelation. The Messenger of Allah (,.L--J......,l;;"IJ--o) undertook that expedition [during a season] wherein the fruit had ripened and the shade had become pleasant. The Messenger of Allah (..,L-J~;"IJ--o) and the Muslims equipped themselves [with the necessary provisions]. I [too] departed in order to prepare myself, however I returned without accomplishing anything. I would say to myself: I am able [to prepare myself].

Hence, I continued to postpone [my preparations], [however] the people occupied themselves in earnest with the journey, until [the day arrived wherein] the Messenger of Allah (~1iIJ--o ,.L--J) and the Muslims proceeded to depart, however I had not completed any part of my preparations. 1 said to myself: 1 shall prepare myself in one or two days after his [departure], and then [I will] join them. The morning after their departure, 1 set out in order to equip myself, however I returned without completing anything. The following morning, I set out again, never-the-less 1 returned without accomplishing anything. This continued until they hastened [towards the battle], and the campaign had passed by. [Never-the-Iess], 1 intended to depart and reach them, would that 1 had done so! However, 1 was not destined to do that. After the departure of the Messenger of Allah (..,L-J ~;"I J--o), 1 would enter amongst the people and it would become a cause of sadness for me.

For I did not observe, save the one suspected of being a hypocrite, or the weak and infirm whom Allah had excused [from participation]. The Messenger of Allah (..,L-J~;"I.)J) did not remember me until he arrived at Tabook. He was sitting amongst his people in Tabook and mentioned: What happened to Ka'b? A man from amongst [the tribe of] Bani Salimah responded: 0 Messenger of Allah, he was hindered by his garments and his pleasure for his clothes and his self. Mua'adh bin Jabal said: What a wretched statement you have uttered. By Allah - 0 Messenger of Allah, we do not know of him save goodness.

Hence, the Messenger of Allah (..,L-J ~ iol.)J) became silent. Whilst he was in that [position], he saw a man clothed in a white [garment], real in essence (not merely a desert mirage). The Messenger of Allah (;"I.)J ,.L--J~) said: May it be Abu Khaythama al-Ansaaree, he was the one who donated a measure of dates when the Munaafiqeen defamed him. An explanation ofRiyadh a1-Saliheen from thewords of theMaster of theMessengers Ka'b bin Maalik continued: When I learned that he had turned in order to return, I was consumed by distress, and started [therefore] to invent lies. I started to [question] myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment [from amongst] my family.

When it was mentioned: The Messenger of Allah's (~J~'\'I.}o#) arrival is imminent, the false excuses vanished [from my mind]. I recognized that I could not liberate myself from [this predicament] by means of falsehood, I [therefore] resolved to speak the truth. The Messenger of Allah (~J ~ .\,\ .}o#) arrived the [following] morning. It was the practice of the [Prophet (~J~'\'I.,...J.P)] that upon returning from a journey; he would proceed towards the Mosque and perform a two rak'ah prayer therein, and then sit amongst the people. After those matters had taken place, the absentees approached him. They started to present their excuses and take oaths [to that effect].

There were over eighty men [in number]. The Messenger of Allah (~J~.1.\.}o#) accepted their excuses, their oaths, and sought forgiveness on their behalf. [In addition], he entrusted unto Allah their secret affairs. Thereafter I approached him, and conveyed the greeting upon him, he smiled - the smile of the one enraged. Then he said: Come [forward]. I [therefore] approached him walking until I was sitting before him. Then he said: What prevented you from accompanying us?

Had you not purchased a [riding] animal? I responded: Of course 0 Messenger ofAllah, [however] by Allah, if I was in the presence of any other man from amongst the inhabitants of this world, I would avoid his wrath by presenting an excuse. [For] I have been granted the [ability] to speak in an eloquently persuasive [manner]. However, I am aware that if I utter a lie today in order to seek your pleasure, certainly Allah will cause you to become enraged with me in the future. [Alternatively], if I inform you of the truth, thereby causing you to become angry, I [may never-the-less] hope for Allah's pardon. No - by Allah I have no excuse [to present]. I had never before been stronger nor wealthier than during the time I neglected to accompany you. The Messenger of Allah (~J~.\,I.}o#) said: In relation to this [man] - he has spoken the truth, therefore stand until Allah pronounces judgment in this matter.

I therefore stood, a [group] of men from the [tribe] of Bani Salimah became disorderly and [started] following me. They addressed me: By An explanation of Riyadha1-Saliheen from the wordsof the Masterof the Messengers Allah - we have not known you to commit a misdeed, verily you erred in not excusing yourself before the Messenger of Allah (~J ~ .1.1 .}-p), in a similar manner to the [other] absentees who excused themselves. The Messenger of Allah's (I""--J ~ .1.1.,.....J.P) action of seeking forgiveness for your misdeed would have been sufficient for you. They continued to reprimand me until I desired to return [to the Prophet (~J~.1.I.}-P)] and fabricate a lie against myself (contradict my story). [However] I questioned them: Is there any other individual in a similar position? They responded: Yes, there are two men who uttered the same statement as you, both received the same directive as you did. I asked: Who are these two [men]?

They answered: Murarah bin al-Rabee' and Hilaal bin Umayyah al-Waaqifee. [By their statement], they had made reference to two virtuous men who had participated in the Battle of Badr, and were examples [to be followed]. After they had mentioned [these two men] I remained steadfast [upon my original statement]. [Thereafter], the Messenger of Allah (,J----J~.1.I.}-P) prohibited the Muslims from speaking to us - [namely] the three individuals from amongst those who had neglected to accompany him. [As a consequence] the people avoided us and altered [their conduct towards us], until the land [wherein I lived] appeared foreign, not one which I was familiar with. We remained [in that state] for a [period] of fifty nights. In relation to my companions - they surrendered themselves to their houses and remained seated therein, weeping. However, I was the youngest and most forbearing [of the three], I would therefore exit [the house] in order to perform the prayer with the [other] Muslims. I would wander around the markets, yet no one would speak to me.

I would approach the Messenger of Allah (~J~.1.I.}-P) and convey the greeting upon him whilst he was sitting amidst his gatherings, [which took place] upon completion of the prayer. I would question myself: Did his lips move in [the act of] reciprocating the greeting upon me or not? Thereafter, I would perform the prayer close by him, and look towards him in a surreptitious manner. When I occupied myself with the prayer, he would turn towards me. However, when I looked in his direction, he would avoid me. When this [period] of estrangement lengthened, I set out to walk until I climbed upon the wall of Abu Qatada's garden.

He was my cousin and ------ An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers amongst the most beloved of the people to me. I conveyed the greeting upon him, and by Allah - he did not reciprocate the greeting upon me. Hence, I said: 0 Abu Qatadah: I implore you by Allah, are you aware that I love Allah and His Messenger? He remained silent. I appealed to him by Allah a second time, [however] he remained silent. Then he responded: Allah and His Messenger (~J~;'I.,....IJ) are greater in knowledge.

Thereupon tears flowed from my eyes, I turned away and climbed over the wall. He continued: Whilst I was walking in the market in Madeenah I saw a Christian farmer from amongst the farmers of Shaam, who had traveled to Madeenah in order to sell their produce. He said: Who shall direct me towards Ka'b bin Maalik? The people started to gesture towards me, until he approached me and presented me with a letter from the King Of Ghassaan, in which [it was written]: 'To proceed, It has come to our attention that your companion has dealt with you in a harsh manner. Allah has not rendered [this world] for you as a dwelling of disgrace and degradation, nor [one] of loss and ruin. So join us and we shall bestow upon you comfort and consolation.' Upon reading [the letter] I said [to myself]: This too is a trial [placed before] me.

I [therefore] placed [the letter] in the oven and created a fire by burning it therein. When a [period] of forty out of fifty nights had passed, the messenger of the Messenger of Allah (~J~;'\';"') approached me and said: The Messenger of Allah (~J~;'\';"') commands you to distance yourself from your wife. I said: Should I divorce her, or what [must] I do? He responded: No, distance yourself from her and do not approach her. [The Prophet (~;'I';'" ~J)] had issued a similar directive to my two companions. Hence, I said to my wife: Go to your parents and remain with them until Allah passes judgment in this matter. Ka'b said: The wife of Hilaal bin Umayyah came to the Apostle ofAllah (~J ~;"';"') and said: 0 Messenger of Allah, verily Hilaal bin Umayyah is an elderly man who is incapable of taking care of himself. [Furthermore], he is not in possession of a servant, would you [therefore] object if I was to serve him?

He responded: No, but he must not approach you. She said: By Allah, he has no desire for any matter. By Allah, he has not ceased to weep from the day this matter started until this time now. An explanation of Riyadh al-Saliheen from thewords of the Master of the Messengers Some of my family members questioned me: Will you seek permission from the Messenger of Allah (rI--'J~.'iI..,.....L#) [concerning] your wife, as he has granted permission for the wife of Hilaal bin Umayyah to serve him? I responded: By Allah, I shall not seek permission from the Messenger of Allah (~J~.'il';") concerning her. I am not aware of what the Messenger of Allah (r---J~.la,.....-'-") would say if I sought his permission in relation to her whilst I am still a young man.

I remained in that [state] for an [additional] ten nights, until fifty nights had been completed from the point that he had prohibited [the people] from speaking to us. On the morning of the fiftieth night, I performed the Fajr prayer upon the roof of one of our houses. I was [experiencing] a [condition] which Allah had mentioned [in the Book]: 'My soul had become contracted, and the earth had contracted upon me despite it's vastness.' [Suddenly] I heard a clear voice emanating from [the direction] of Mount Sala,' [somebody announced] with his loudest voice: 0 Ka'b bin Maalik, I confer upon you glad tidings, I prostrated myself [upon the ground]. I realized that relief [from this tribulation] had arrived, and that the Messenger of Allah (rI--'J~.'i•.,.....J..P) had indicated that Allah had granted us penitence, when he had offered the Fajr prayer. The people thereupon proceeded forth to congratulate us, and bearers of glad tidings departed to my two companions. A horseman raced towards me [in order to congratulate me] and a messenger from the [tribe] of Aslam raced [towards] the mountain and scaled it [in order to make the announcement].

I heard his voice before that of the horseman. When the [individual] whose voice I had heard approached me to convey the glad tidings, I removed my garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, I therefore borrowed two items, clothed myself and proceeded towards the Messenger of Allah (~J 0 c. JY'::" /0 'rr" '.Je~ If.:" •t.r:'J' ~--.-> " 7' "" , 4. • J" *~~(,:~¥~~~ ,­ 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-less] in the morning he removed the Screen of Allah from himself.3 There is a third category of [individual]: An impudent, rebellious, transgressor!! He speaks about [his] adultery in a proud and boastful manner, and refuge is sought in Allah.

He declares that he has traveled to a particular country and committed adultery, and fornicated with numerous women - or a matter analogous to it - taking pride in [his action]. This [individual] is obligated to seek penitence. If he does so [he shall be pardoned], if [he does not] he is to be killed. For the one who takes pride in the [act of] fornication, in accordance to his circumstances, has deemed fornication permissible - and refuge is sought in Allah - for whosoever regards fornication to be permissible is an unbeliever. There are a group of transgressors present who perform [these actions mentioned], who are a [cause of] affliction to the Muslims by means of themselves, and their actions. 2 Collected: al-Bukhari (6069), Kitab al-Adab; and al-Muslim (2990), Kitab al-Zuhud w al-Raqaaiq. 3 Ibid. An explanation ofRiyadh al-Saliheen from the words of the Master of the Messengers The one who boasts about this matter is present.

If he travels to a land known for immorality and impudence, for instance (Bangkok) in addition to other evil cities which comprise entirely of fornication, homosexuality, and alcohol. In addition to other [repugnant activities], he returns to his companions and boasts about his actions. This is what I have said: He is duty bound to seek penitence. If he does so [he shall be pardoned], if [he does not] he is to be killed. For the one who deems the unanimously accepted, apparent, forbidden deeds to be permissible, for instance fornication - amongst others - has disbelieved. .If it is questioned: Is it preferable for the individual who has committed fornication to present himself before the judge, and confess to [his crime] before him, in order for the punishment to be executed upon himself, or is it preferable to conceal that action? This matter requires particularization: Perhaps an individual has sought sincere penitence, he regrets [his action] and recognizes himselfthat he shall not return [to it].

It is preferable for this individual not to present himself before [the judge] and inform him [about the deed], rather he ought to place that matter a secret between himself and Allah. For whosoever seeks penitence towards Allah shall be forgiven by Him. In relation to the one who fears that his penitence is not sincere and that he will return to the [commission[ ofthat misdeed on another occasion: It is preferable for this individual to present himself before the ruler - the judge ­ or an individual [who occupies a comparable position], and confess [to his crime] in order that the punishment may be executed. * * * An explanation of Riyadhal-Saliheen fromthewordsof the Masterof the Messengers J{adeetFi tNumber 23. ,.. /"" ,... "', ." "" / t \ )>> :J\;F-'~-U\\~~\J..,:..J~\~-U\\~ \f~ --i\---:h 23 ;' ;' )- ~ ~ //". ,..)- /.' /"" ./ '-1~' ~~\'Yl:l;~J'~~!J~~~~\~i~~J~r,~--..J.~J ;' ;' ;' A,. ;" ~ .~~«~~:....;J~\ It has been related by Ibn 'Abbaas (may Allah be pleased with them both), that the Messenger of Allah (""J~.loI.J.p) said: If the son of Aadam was in possession of a valley of gold, he would love that he had two. Nothing shall fill his mouth save the dust [of his grave]. Allah will accept the repentance of the one who seeks it from Him.

Agreed upon.(23) hadith. tNumber 24. It has been related by Abu Hurayrah (may Allah be pleased with him), that the Messenger of Allah (""J~.lo\';"') said: Allah Glory be to Him, the Most High, laughs at two men. One of them has killed the other, [however] both shall be admitted into Paradise. [The first] fought in the Path of Allah and was killed. Allah will then accept the repentance of the killer, he shall embrace Islaam and thereafter be martyred. Agreed uponP4) [23] Collected: Bukhari (6436, 6437), Kitab al-Raqaai 'q, and Muslim (1049), Kitab al-zakah. [24] Collected: Bukhari (2826), Kitab al-Jihaad w al-Seer, and Muslim (1890), Kitab al­ Imaarah. The explanation ofthis tradition is [included] in the chapter concerning Al-Sidq.

An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers The Explanation. These two traditions [concern] an elucidation of [the subject] of penitence. [Specifically]: Allah shall accept the penitence of the individual who quests for it. This is so irrespective of the severity of the offense [committed]. For Allah the Most High declared in His Book: .1" • "" "" "" ~ -'.II. ,.,.;" ,"" ;" "" J.J~j~IlJ~~U}~\~J\~\~~IlJ;r~}~\E~;'~U~}r,~ .... // ;" , """,.11. /./ ,. " • \W;.~L~ ~ .:r.ut' .~ U\(69) b~.w JL;: ~a\~'~~\~\~~~(68) ~~i~#j:-~~ 'e:­ ~.J-..-f'.J . .LJ: ~~.J.J --.I- '.J.J r " I' "I' " We shall remove any [form] of wrongdoing from their breasts, [hence they shall become] brothers facing one another upon thrones. [Surah al-Hijr : Ayah 47] This is the reason of wonder [caused] by these two individuals. This tradition contains an evidence: Allah shall accept the repentance of the infidel who seeks penitence from his unbelief, irrespective of whether or not he has killed an individual from amongst the Muslims.

For [his] Islaam shall invalidate that which preceded [him].1 I [TN] _Ibn 'Ilaan mentioned in Daleel al-Faaliheen (1/137): The author concluded this chapter by means ofthis tradition, making reference to the obligation upon an individual to quest for penitence from [each] misdeed committed, even if it be an offense, serious [in nature]. Hence, it should not cause [the transgressor] to lose hope in the Mercy ofAllah the Most High, for Allah is the Oft-Forgiving, the Merciful. An explanation of Riyadh al-Saliheen from the words of the Master of the Messengers Allah is al-Muwaffaq. * * * If [the act of penitence] is accepted by the Bounty of Allah and His Mercy: A misdeed, even if it be large in proportion, for instance the Kaba'air (Major Sins), and numerous in quantity, shall be [deemed] lowly and insignificant. Allah the Most High stated: .! (~~:;\j r. ~ ~ .\ ~ "{ :r;- C1!J ..J--'>. T /' Verily your Lord is vast in Forgiveness. [Surah al-Najm : Ayah 32]