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عن ابن مسعود رضي الله عنه قال‏:‏ قال النبي صلى الله عليه وسلم‏:‏ ‏ "‏ الجنة أقرب إلى أحدكم من شراك نعله، والنار مثل ذلك‏"‏ ‏(‏‏(‏رواه البخاري‏)(رياض الصالحين 105).‏

Ibn Mas'ud (May Allah be pleased with him) reported:
The Prophet (ﷺ) said, "Jannah is nearer to anyone of you than your shoe-lace, and so is the (Hell) Fire".
[Al- Bukhari][Riyad as-Salihin 105].

Ibn Mas’ud (RA) a dit : « Le Prophète (ﷺ) a dit : « Le Paradis est plus près de l’un de vous que le lacet de sa chaussure et il en est de même de l’Enfer » (Rapporté par Al Boukhari) [Riyad as-Salihin 105].


İbn Mes’ûd’dan (ra) rivayet edildiğine göre
Resûlullah ￼ şöyle buyurmuştur:
Cennet size ayakkabınızın bağından daha yakındır; cehennem de öyledir. (B6488 Buhârî, Rikâk, 29) [Riyâzü’s-Sâlihîn 105].

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عن أنس رضي الله عنه عن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ "‏ يتبع الميت ثلاثة‏:‏ أهله وماله وعمله؛ فيرجع اثنان ويبقى واحد‏:‏ يرجع أهله وماله، ويبقى عمله‏"‏ (‏متفق عليه‏‏)(رياض الصالحين 104).‏

Anas (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "Three follow a dead body: members of his family, his possessions and his deeds. Two of them return and one remains with him. His family and his possessions return; his deeds remain with him".
[Al-Bukhari and Muslim][Riyad as-Salihin 104].

Selon Anas (RA), le Messager de Dieu (ﷺ) a dit : « Trois choses accompagnent le mort dans son cortège funèbre : ses parents, ses biens et son œuvre. Deux d’entre elles retournent à la ville et une seule reste avec lui : son œuvre ». (Unanimement reconnu authentique) [Riyad as-Salihin 104].

Enes’ten (ra) rivayet edildiğine göre Resûlullah şöyle demiştir:
Üç şey ölünün ardından (mezara kadar) gider: Ailesi, malı ve ameli. Bunlardan ikisi döner, birisi kalır. Dönenler ailesi ve malıdır, kalan ise amelidir.
(B6514 Buhârî, Rikâk, 42; M7424 Müslim, Zühd, 5) [Riyâzü’s-Sâlihîn 104].

عن أبي عبد الله- ويقال‏:‏ أبو عبد الرحمن- ثوبان مولى رسول الله صلى الله عليه وسلم قال‏:‏ سمعت رسول الله صلى الله عليه وسلم يقول‏:‏ ‏ "‏ عليك بكثرة السجود، فإنك لن تسجد لله سجدة إلا رفعك الله بها درجة، وحط عنك بها خطيئة‏"‏‏.‏ ‏‏(‏رواه مسلم‏)(رياض الصالحين 107).‏

Thauban (May Allah be pleased with him) said:
I heard Messenger of Allah (ﷺ) saying, "Perform Salah more often. For every prostration that you perform before Allah will raise your position one degree and will remit one of your sins".
[Muslim][Riyad as-Salihin 107].


Thawbân, l’affranchi du Messager de Dieu (ﷺ) a dit : « J’ai entendu dire le Messager de Dieu (ﷺ) : « Astreints-toi aux prosternations répétées car tu ne te prosterneras jamais une fois à Dieu sans qu’Il ne t’élève pour cela d’un degré et ne fasse tomber l’un de tes péchés ». (Rapporté par Moslem) [Riyad as-Salihin 107].


Ebû Abdurrahmân da denilen Allah Resûlü’nün ￼ azatlısı Ebû Abdullah künyeli Sevbân (ra), Resûlullah’ın ￼ şöyle dediğini işittiğini nakletmiştir: Çok secde etmeye (namaz kılmaya) çalış. Zira sen secde ettikçe Allah dereceni yükseltir ve o secde sayesinde günahını siler.
(M1093 Müslim, Salât, 225) [Riyâzü’s-Sâlihîn 107].

عن أبي عبد الله حذيفة بن اليمان، رضي الله عنهما، قال‏:‏ صليت مع النبي صلى الله عليه وسلم ذات ليلة، فافتتح البقرة، فقلت يركع عند المائة، ثم مضى؛ فقلت يصلي بها في ركعة، فمضى؛ فقلت يركع بها، ثم افتتح النساء؛ فقرأها، ثم افتتح آل عمران فقرأها، يقرأ مترسلاً إذا مر بآية فيها تسبيح سبح، وإذا مر بسؤال سأل، وإذا مر بتعوذ تعوذ، ثم ركع فجعل يقول‏:‏ ‏"‏ سبحان ربي العظيم‏"‏ فكان ركوعه نحواً من قيامه ثم قال‏:‏ ‏"‏ سمع الله لمن حمده، ربنا لك الحمد‏"‏ ثم قام قياماً طويلاً قريباً مما ركع، ثم سجد فقال‏:‏ ‏"‏ سبحان ربي الأعلى‏"‏ فكان سجوده قريباً من قيامه‏"‏ ‏(‏‏(‏رواه مسلم‏)(رياض الصالحين 102).‏

Hudhaifah (May Allah be pleased with him) reported:
I offered Salat (Tahajjud - optional night prayer) with the Prophet (ﷺ) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak'ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa'; he then started (Surat) Al-'Imran and his recitation was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah - My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);" his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku') he said: "Allah listened to him who praised Him (Sami' Allahu liman hamidah, Rabbana wa lakal hamd)." Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-A'la)," and his prostration lasted nearly the same length of time as his standing.
[Muslim][Riyad as-Salihin 102].

Houdheyfa Ibn Tamân (RA) a dit : « J’ai prié un soir avec le Prophète (ﷺ). Il commença dans la première unité de prière (raka’a) à réciter le chapitre « la vache » (le plus long du Coran). Je me suis alors dit : « Il va sûrement s’arrêter au verset cent ». Mais il poursuivit sa lecture. Je me suis dis : « Il va finir le chapitre dans cette unité de prière ». Mais il entama le chapitre « les femmes » jusqu’à sa fin et entama celui de « la famille d’Imrân » qu’il récita entièrement. Il lisait pourtant en bien articulant toutes les lettres. Chaque fois qu’il passait par une invocation de Dieu, il L’invoquait. Chaque fois qu’il passait par une demande de la protection de Dieu, il faisait cette demande. Puis il se courba et se mit à dire : « Gloire et pureté à mon Seigneur Le Très Grand ». La durée de son attitude courbée était proche de celle de son attitude debout. Puis il dit : « Que Dieu entende celui qui L’a loué ! Notre Seigneur, louange à Toi. Puis il se redressa et resta dans cette attitude une durée proche de celle de son attitude courbée. Puis il se prosterna en disant : « Gloire et pureté à mon Seigneur le Très- Haut ». La durée de sa prosternation était voisine de celle de sa station debout ». (Rapporté par Moslem) [Riyad as-Salihin 102].


Ebû Abdullah Huzeyfe b. Yemân (ra) anlatıyor:
Bir gece Peygamber ￼ ile birlikte namaz kıldım. Resûlullah, Bakara sûresini okumaya başladı. Yüz âyet okuduktan sonra, şimdi rükû eder, dedim. Yüz âyeti geçti, sonra, herhâlde bu sûreyi bir rekâtta okuyarak namaz kılacak, dedim, geçti. Rükû edecek, dedim, etmedi; Nisâ sûresine başladı. Onu da okudu, sonra Âl-i İmrân’a başladı, onu da okudu. Tesbihi ihtiva eden âyet geçtiği vakit tesbih ediyor, dileği ihtiva eden âyetleri okuduğu zaman dilekte bulunuyor, istiâzeyi ihtiva eden âyet geçince istiâze ediyordu. Sonra rükû etti. “Sübhâne rabbiye’l-azîm (Yüce Rabbimi tesbih ederim)” dedi. Rükûu da aşağı yukarı kıyamı kadar oldu, sonra “Semiallâhu limen hamideh, rabbenâ leke’l-hamd (Allah Teâlâ, kendisine hamd edeni işitti; ey Rabbimiz, hamd ancak sanadır)” dedi ve kalktı. Aşağı yukarı rükûda durduğu kadar kıyamda durdu. Sonra secdeye vardı, “Sübhâne rabbiye’l-a’lâ (Yüce Rabbimi tenzih ederim)” dedi. Secdesini de aşağı yukarı kıyamda durduğu kadar uzattı.
(M1814 Müslim, Müsâfirîn, 203) [Riyâzü’s-Sâlihîn 102].

عن أبي هريرة رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم ‏قال‏:‏ ‏ "‏ حجبت النار بالشهوات، وحجبت الجنة بالمكاره‏"‏ ‏‏(‏متفق عليه)(رياض الصالحين 101).‏

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said. "The (Hell) Fire is surrounded with all kinds of desires and passions, while Jannah is surrounded with adversities."
[Al-Bukhari and Muslim][Riyad as-Salihin 101].

Toujours selon Abou Hourayra (RA), le Messager de Dieu a dit : « L’Enfer a été voilé par les choses désirables et le Paradis a été voilé par les désagréments » [Riyad as-Salihin 101].

Ebû Hüreyre’den (ra) rivayet edildiğine göre
Peygamber ￼ şöyle buyurmuştur:
Cehennem, nefsin arzu ettiği şehevî şeylerle, cennet ise nefsin hoşlanmadığı şeylerle perdelenmiştir.
(B6487 Buhârî, Rikâk, 28; M7130 Müslim, Cennet, 1) [Riyâzü’s-Sâlihîn 101].

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عن أبي هريرة رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ ‏ "‏ المؤمن القوي خير وأحب إلى الله من المؤمن الضعيف وفي كل خير‏.‏ احرص على ما ينفعك، واستعن بالله ولا تعجز‏.‏ وإن أصابك شيء فلا تقل‏:‏ لو أني فعلت كان كذا وكذا، ولكن قل‏:‏ قدر الله، وما شاء فعل؛ فإن لو تفتح عمل الشيطان‏"‏ ‏(‏‏ رواه مسلم‏)(رياض الصالحين 100).‏

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "A strong believer is better and dearer to Allah than a weak one, and both are good. Adhere to that which is beneficial for you. Keep asking Allah for help and do not refrain from it. If you are afflicted in any way, do not say: 'If I had taken this or that step, it would have resulted into such and such,' but say only: 'Allah so determined and did as He willed.' The word 'if' opens the gates of satanic thoughts".
[Muslim][Riyad as-Salihin 100].

Selon Abou Hourayra (RA), le Messager de Dieu (ﷺ) a dit : « Le croyant fort est plus aimé de Dieu que le croyant faible et dans les deux il y a un bien. Recherche avec énergie tout ce qui te fait du bien , demande ainsi à Dieu et de faiblis jamais. Si un malheur te touche ne dis pas : « Si j’avais fait telle chose il ne m’aurait pas touché », mais dis : « Dieu en a prédestiné ainsi et, ce qu’Il a voulu, Il l’a fait », car le mot «si » ouvre la voie à l’œuvre de Satan » Rapporté par Moslem) [Riyad as-Salihin 100].

Ebû Hüreyre’den (ra) rivayet edildiğine göre
Resûlullah ￼ şöyle demiştir:
Güçlü mümin, zayıf müminden daha hayırlı ve (Allah nezdinde) daha sevgilidir. Bununla beraber hepsinde de hayır vardır. Sana faydalı olan şey için azimle çalış, Allah’tan yardım iste, acizlik gösterme. Eğer başına bir şey gelirse, keşke şöyle yapsaydım, şöyle şöyle olurdu, deme; ancak, Allah takdir etti ve dilediğini yaptı, de. Zira, “keşke” demek, şeytanın vesvesesine yol açar. (M6774 Müslim, Kader, 34) [Riyâzü’s-Sâlihîn 100].

عن عائشة رضي الله عنها أنها قالت‏:‏ ‏ "‏ كان رسول الله صلى الله عليه وسلم إذا دخل العشر أحيا الليل، وأيقظ أهله، وجد وشد المئزر‏"‏ (‏متفق عليه‏‏)(رياض الصالحين 99).‏

'Aishah (May Allah be pleased with her) said:
With the start of the last ten days of Ramadan, Messenger of Allah (ﷺ) would pray all the night, and would keep his family awake for the prayers. He tied his lower garment (i.e., avoided sleeping with his wives) and devoted himself entirely to prayer and supplication.
[Al-Bukhari and Muslim][Riyad as-Salihin 99].


Aïcha (RA) a dit : « Le Messager de Dieu (ﷺ), dès que venaient les dix dernières nuits du mois de Ramadhan, les passaient à prier. Il faisait ainsi veiller sa famille, se mettait sérieusement à l’œuvre se serrait fortement son pagne (c'est-à- dire s’abstenait d’avoir des rapportes avec des femmes) et s’armait d’énergie pour s’adonner à son adoration de Dieu » [Riyad as-Salihin 99].

Hz. Âişe (ra) anlatıyor:
Ramazan’ın son on günü girince Resûlullah ￼ , gecelerini ibadetle geçirir ve ailesini de uyandırırdı. Kendisini bütünüyle ibadete verir ve (eşiyle cinsel) ilişkiden de uzak dururdu.
(M2787 Müslim, İ’tikâf, 7; B2024 Buhârî, Leyletü’l-kadr, 5) [Riyâzü’s-Sâlihîn 99].

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال‏:‏ ‏ "‏ بادروا بالأعمال فتناً كقطع الليل المظلم يصبح الرجل مؤمنا ويمسي كافراً ويمسي مؤمنا ويصبح كافراً، يبيع دينه بعرض من الدنيا‏"‏ (‏رواه مسلم‏)(رياض الصالحين 87).‏

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "Be prompt in doing good deeds (before you are overtaken) by turbulence which would be like a part of the dark night. A man would be a believer in the morning and turn to disbelief in the evening, or he would be a believer in the evening and turn disbeliever in the morning, and would sell his Faith for worldly goods."
[Muslim][Riyad as-Salihin 87].

Selon Abou Hourayra (RA), le Messager de Dieu (ﷺ) a dit : « Hâtez-vous de faire des bonnes œuvres car il va y avoir des périodes de troubles et de tentations telles des parties d’une nuit sombre. L’homme s’y trouve croyant le matin et mécréant le soir, ou croyant le soir et mécréant le matin. Il vend sa religion pour biens éphémères de ce bas-monde ». (Rapporté par Moslem) [Riyad as-Salihin 87].

عن عائشة رضي الله عنها أن النبي صلى الله عليه وسلم كان يقوم من الليل حتى تنفطر قدماه، فقلت له‏:‏ لم تصنع هذا يا رسول الله، وقد غفر الله لك ما تقدم من ذنبك وما تأخر‏؟‏‏!‏ قال‏:‏ ‏ "‏ أفلا أحب أن أكون عبداً شكوراً‏؟‏‏"‏ ‏‏(‏متفق عليه‏.‏ هذا لفظ البخاري، ونحوه في الصحيحين من رواية المغيرة بن شعبة‏‏)‏‏(رياض الصالحين 98).‏

'Aishah (May Allah be pleased with her) said:
The Prophet (ﷺ) would stand (in prayer) so long that the skin of his feet would crack. I asked him, "Why do you do this while your past and future sins have been forgiven?" He said, "Should I not be a grateful slave of Allah?"
[Al-Bukhari and Muslim] [Riyad as-Salihin 98].

Selon ‘Aïcha (RA), le Prophète (ﷺ) priait durant la nuit jusqu’à fendiller la peau de ses pieds. Je lui dis (rapporte t- elle) : « Pourquoi fais-tu tout cela quand Dieu t’a effectivement pardonné tes fautes passées et futures ? » Il dit : « Est-ce qu’il ne m’appartient pas de vouloir me comporter en être reconnaissant ? » (Unanimement reconnu authentique) [Riyad as-Salihin 98].


Hz. Âişe (ra) anlatıyor:
Peygamber , gece kalkar ve ayakları şişinceye
kadar namaz kılardı. (Bir seferinde)
–Yâ Resûlallah, niçin böyle yapıyorsun? Allah senin geçmiş ve gelecek bütün günahlarını bağışlamıştır, dedim. Peygamber ￼ şöyle buyurdu: –Ben, şükreden bir kul olmayı isteyemez miyim?
(B4837 Buhârî, Tefsîr, (Fetih) 2; M7126 Müslim, Münâfikîn, 81) [Riyâzü’s-Sâlihîn 98].

عن أنس رضي الله عنه عن النبي صلى الله عليه وسلم فيما يرويه عن ربه عز وجل قال‏:‏ ‏ "‏ إذا تقرب العبد إلي شبراً تقربت إليه ذراعاً، وإذا تقرب إلي ذراعاً تقربت منه باعاً، وإذا أتاني يمشي أتيته هرولة‏"‏ ‏‏(‏رواه البخاري‏)‏‏(رياض الصالحين 96).‏

Anas (May Allah be pleased with him) reported:
The Prophet (ﷺ) said, "Allah says: ' When a slave of Mine draws near to Me a span, I draw near to him a cubit; and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him running."'.
[Al-Bukhari][Riyad as-Salihin 96].

Selon Anas (RA), le Prophète (ﷺ) a dit parmi ce qu’il a raconté au sujet de son Seigneur Puissant et Glorieux : « Quand l’esclave se rapproche de Moi d’une palme, Je Me rapproche de lui d’une coudée. Quand il se rapproche de Moi d’une coudée, Je Me rapproche de lui d’une envergure. Quand il vient à Moi en marchant, Je viens à lui en trottant ». (Rapporté par Al Boukhâri) [Riyad as-Salihin 96].

عن أبي هريرة رضي الله عنه قال‏:‏ قال رسول الله صلى الله عليه وسلم‏:‏ ‏ "‏إن الله تعالى قال‏:‏ من عادى لي وليا فقد آذنته بالحرب‏.‏ وما تقرب إلي عبدي بشيء أحب إلي مما افترضت عليه، وما يزال عبدي يتقرب إلي بالنوافل حتى أحبه، فإذا أحببته كنت سمعه الذي يسمع به، وبصره الذي يبصر به، ويده التي يبطش بها، ورجله التي يمشي بها، وإن سألني أعطيته؛ ولئن استعاذني لأعيذنه‏"‏ ‏‏(‏رواه البخاري‏‏)(رياض الصالحين 95).‏

Abu Hurairah (May Allah be pleased with him) reported:
Messenger of Allah (ﷺ) said, "Allah the Exalted has said: 'I will declare war against him who shows hostility to a pious worshipper of Mine. And the most beloved thing with which My slave comes nearer to Me is what I have enjoined upon him; and My slave keeps on coming closer to Me through performing Nawafil (prayer or doing extra deeds besides what is obligatory) till I love him. When I love him I become his hearing with which he hears, his seeing with which he sees, his hand with which he strikes, and his leg with which he walks; and if he asks (something) from Me, I give him, and if he asks My Protection (refuge), I protect him".
[Al- Bukhari][Riyad as-Salihin 95].


Abou Hourayra (RA) rapporte que le Messager de Dieu (ﷺ) a dit : « Dieu le Très-Haut a dit : « Celui qui se fait ennemi de l’un de Mes bien-aimés, je lui ai effectivement déclaré la guerre. Mon esclave ne s’est jamais rapproché de Moi par une œuvre plus aimable à Moi que par les obligations que Je lui ai imposées. Mon esclave ne cesse de se rapprocher de Moi par les actes surérogatoires jusqu’à ce que Je l’aime. Une fois que Je l’ai aimé, Je deviens son ouïe avec laquelle il entend, sa vue avec laquelle il voit, sa main avec laquelle il combat et son pied avec lequel il marche. S’il Me demande alors quelque chose Je la lui donne et, s’il se met sous Ma protection, Je la lui accorde ». [Riyad as-Salihin 95].


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