Selected hadith (HadeethEnc), Virtues and Manners

Al-‘Abbās ibn ‘Abdul-Muttalib, the Prophet’s uncle (may Allah be pleased with him), asked the Prophet (may Allah's peace and blessings be upon him) to teach him a supplication to ask Allah for. He (may Allah's peace and blessings be upon him) taught him to ask Allah for well-being and safety from calamities and shortcomings in religion and in this world and the Hereafter. Al-‘Abbās said: A few days later, I returned to him (may Allah's peace and blessings be upon him) again and asked him to teach me a supplication to ask Allah for. Thereupon, he (may Allah's peace and blessings be upon him) said to him, in a friendly manner: O ‘Abbās, O uncle of the Messenger of Allah, ask Allah for safety to ward off all harm and bring all good and benefit in this world and the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) repeating the same answer to Al-‘Abbās when he asked him for the second time indicates that safety is the best thing a servant can ask of his Lord.

The Hadīth points out the significance of safety and that it combines all goodness in this world and the Hereafter.

It demonstrates the Companions' keenness to obtain more knowledge and goodness.

The Prophet (may Allah's peace and blessings be upon him) ordered whoever eats not to wipe his hand or wash it until he licks it or has it licked. The reason for this, as some narrations state, is that one does not know where the blessing lies in the food. Therefore, the Prophet (may Allah's peace and blessings be upon him) ordered licking one's fingers, because the blessing may be in the traces of food on fingers.

The Prophet (may Allah's peace and blessings be upon him) informs that on the Day of Judgment, when Allah Almighty gathers the first and the last for the reckoning, He will set up a sign for every traitor who failed to fulfill a covenant he made, whether with Allah or with people. This sign will expose his betrayal, and he will be called out on that day: This is the betrayal of so-and-so, the son of so-and-so, to expose the evil of his deed before the people of the Gathering.

The prohibition of treachery, and that it is one of the major sins because of this severe warning associated with it.

The betrayal that incurs a severe warning includes anyone who entrusts you with life, honor, secret, or wealth, and you betray him, breaking his trust in your reliability.

Al-Qurtubi said: This is an address from him to the Arabs who used to practice, as they used to raise a white banner for loyalty and a black banner for betrayal, to blame and condemn the traitor. The Hadīth implies that something similar will occur for the betrayer, so he will be known for his trait on the Day of Judgment and condemned by the people of the Gathering.

Ibn Hajar said: This indicates that people will be called on the Day of Judgment by their fathers, as mentioned in his statement: "This is the betrayal of so-and-so, the son of so-and-so.".

The Prophet (may Allah's peace and blessings be upon him) informed his Companions about the gravest of the major sins and mentioned these three: 1. Associating partners with Allah: This is to devote any form of worship to other than Allah and regard anyone as equal to Allah in His divinity, lordship, names, and attributes. 2. Undutifulness to parents: This is any hurt to one's parents, whether by word or deed, and not showing kindness to them. 3. False statement, which includes perjury: Every false and untrue statement intended to detract from the one about whom it is made by taking his property, damaging his honor, and the like. The Prophet (may Allah's peace and blessings be upon him) repeated the warning about the false testimony to highlight its hideousness and evil consequences for society, so much that the Companions wished that he would be quiet out of compassion towards him and disliking what would annoy him.

The gravest sin is associating partners with Allah, as he puts it at the forefront of the major sins and the greatest one among them. This is confirmed by the verse: {Allah does not forgive associating partners with Him, but forgives anything less than that for whom He wills. Whoever associates partners with Allah has indeed committed a grave sin.}

The rights of parents are significant, as he coupled them with the rights of Allah Almighty.

Sins are divided into major and minor. Major sins are every sin that entails a worldly penalty, like the prescribed punishments and curses, or a threat regarding the Hereafter, such as the threat of entering Hellfire. There are different levels of major sins, some of which are more severe than others in terms of prohibition. Minor sins are the sins other than the major ones.

The Prophet (may Allah's peace and blessings be upon him) commanded the Muslims with seven qualities and forbade them from seven. The ones he commanded them with are: First: visiting the sick. Second: following funerals, participating in the prayer over the deceased, burying them, and supplicating for them. Third: supplicating for the one who sneezes and praises Allah by saying to him: May Allah have mercy upon you. Fourth: fulfilling the oath of the one who swears and believing him, meaning that if someone takes an oath about something and you are able to make it true, you should do so, so that he does not need to expiate his oath. Fifth: supporting the oppressed person by assisting him and preventing any harm inflicted upon him by the oppressor, to the best of your ability. Sixth: responding to the invitation for a meal, such as a wedding feast, ‘Aqīqah (animal sacrificed after the birth of a new baby), or other similar occasions. Seventh: spreading the greeting of peace, offering it, and responding to it. The ones he forbade them from are: First: wearing gold rings and taking it as an adornment. Second: drinking in silver vessels. Third: sitting on Mayāthir, which are rugs made of silk placed on the saddle of a horse or a camel's saddle. Fourth: wearing a garment made of linen mixed with silk, which is called "Qassiy". Fifth: wearing silk. Sixth: wearing Istabraq, which is thick silk. Seventh: wearing Dībāj, which is the best and most precious type of silk.

Clarifying some of the rights of a Muslim over his fellow Muslim.

The basic rule is that everything in the Shariah, whether commandments or prohibitions, applies to both men and women unless it is specified as being a characteristic of men or a characteristic of women.

Other Hadīths indicate that women are prohibited from following funerals.

Other Hadīths indicate that it is permissible for women to wear gold and silk.

The Prophet (may Allah’s peace and blessings be upon him) had a gold ring made for him, and whenever he wore it, he would keep its stone toward the palm of his hand. The Companions followed suit. Then, after a while, the Prophet (may Allah’s peace and blessings be upon him) sat on the pulpit so that the people could see him. Then, he said: "I used to wear this ring and keep its stone toward the palm of my hand." He threw it away and said: "By Allah! I will never wear it." This happened in the wake of the prohibition of gold for men. Upon seeing that, the Companions threw away their rings, following the Prophet’s example.

The Messenger of Allah (may Allah’s peace and blessings be upon him) was asked about mead, an alcoholic drink made of honey, and his answer was complete and comprehensive, to the effect that the difference of names does not matter as long as the meaning and essence is the same. Every drink that causes intoxication is forbidden wine, regardless of its kind or name. This Hadīth constitutes one of the concise and profound statements made by the Prophet (may Allah’s peace and blessings be upon him) as he demonstrated the rulings laid down by his Lord. The period of his prophet-hood contained such knowledge that would render all humanity blissful in the worldly life and in the Hereafter.

‘Umar ibn al-Khattāb (may Allah be pleased with him), standing on the Prophet's pulpit in his mosque, delivered a sermon in which he stated that wine is everything that intoxicates, not just wine that is made of grapes, rather, all intoxicating beverages made of dates, honey or wheat; are all considered wine. ‘Umar also mentioned in his sermon three problematic issues which he wished the Prophet had left a decisive ruling regarding them before his death. They are: the grandfather's share of inheritance, division of the estate of one who leaves neither ascendants nor descendants, and some questions related to usury. Praise be to Allah, the rulings on these three issues are known. This Hadīth does not mean that the Prophet (may Allah's peace and blessings be upon him) did not mention these issues at all, for he had indeed delivered the message and fulfilled the trust and conveyed from Allah matters that are less known and less significant than these three. However, ‘Umar only wished that the Prophet (may Allah's peace and blessings be upon him) had left an explicit statement regarding them that would not be subject to Ijtihād (independent reasoning).

The Prophet (may Allah's peace and blessings be upon him) informs that staying in the place between the Muslims and the disbelievers to guard the Muslims from them for one day, sincerely for the sake of Allah, is better than the world and everything in it. The area occupied by a whip that is used for fighting in the cause of Allah, in Paradise is better than the world and everything in it. And the reward and recompense of walking the amount of time from the beginning of the day until just before midday, or in the evening from midday until night, in the cause of Allah once, is better than the world and everything in it.

The merit of observing Ribāt in the cause of Allah is that it involves risk to one's life and leads to elevating the word of Allah and supporting His religion. Therefore, the reward of one day is better than the world and everything in it.

The insignificance of this world compared to the Hereafter; because the place that a whip occupies in Paradise is better than the world and everything in it.

The merit of Jihad in the cause of Allah and the immense reward for it, because the reward of a single evening or morning walk in His cause is better than the world and everything in it.

His statement: "in the cause of Allah," indicates the importance of sincerity and that the reward is contingent upon it.

Ka‘b ibn Mālik al-Ansāri (may Allah be pleased with him) was one of three Companions who did not join the battle of Tabūk without a valid excuse but without being guilty of hypocrisy. When the Prophet (may Allah's peace and blessings be upon him) came back, he refrained from talking to them and told his Companions to do the same. They remained in that state of abandonment until Allah, the Exalted, revealed that He forgave their fault. The Prophet and the Companions were pleased with this. Ka‘b was so happy with Allah's pleasure and acceptance of his repentance that he wanted to give his entire fortune in charity for the sake of Allah, the Almighty. However, the Prophet (may Allah's peace and blessings be upon him) instructed him to keep some of his wealth. When Allah, the Almighty, knew about his truthful intention and sincere repentance, He forgave his sins even though he did not actually go through with it. Indeed, Allah does not burden a person beyond his scope. Therefore, Ka‘b gave part of his fortune in charity out of joy with Allah's pleasure and to gain Allah's reward in the Hereafter, and he kept part of it in order to be able to take care of his and his family's expenses. Verily, Allah is Ever-Merciful to His servants.

The Prophet (may Allah's peace and blessings be upon him) informed that there was a man among those who came before us who suffered a wound and, because of his discontent and impatience with the pain, he took a knife and cut his hand, hastening his death. The bleeding did not stop until he died. Allah Almighty said: My slave hastened to bring about his demise; I have forbidden Paradise for him.

The merit of patience in the face of affliction and refraining from complaining about pains, so as not to lead to something worse.

Narrating stories of the past nations that contain goodness and lessons.

Ibn Hajar said: It underscores abidance by Allah's rights and His mercy toward His creation, as He has forbidden them from taking their own lives, for souls belong to Allah.

The prohibition of engaging in actions that lead to taking one's own life, along with a severe warning against this.

Ibn Hajar said: This indicates that he cut himself intending to die, not intending of treatment that would most likely be beneficial.

The Prophet (may Allah's peace and blessings be upon him) forbade men from wearing all kinds of silk. He forbade men and women from eating or drinking in vessels and containers made of gold and silver. He stated that they would be exclusive for the believers on the Day of Judgment because they avoided using them in this world out of obedience to Allah. As for the disbelievers, they will not enjoy it in the Hereafter because they hastened to enjoy their share of pleasures in this world and disobeyed Allah's command.

Prohibition of wearing silk and brocade for males and a strict warning for whoever wears them.

Women are permitted to wear silk and brocade.

Both males and females are forbidden from eating and drinking in vessels and platters made of gold and silver.

Hudhayfah (may Allah be pleased with him) was strict in his rebuke, justifying this by the fact that he had forbidden him more than once from using gold and silver vessels; however, he did not stop using them.

The Prophet (may Allah's peace and blessings be upon him) pointed out that whoever among men wears silk in this world will not wear it in the Hereafter as a punishment for him unless he repents from it.

Silk here refers to natural pure silk. As for artificial silk, it does not fall under the Hadīth.

Men are prohibited from wearing silk.

The prohibition of wearing silk includes using it as clothes and bedding or covering.

Men are allowed to have some silk in their clothes as wide as two or four fingers, to be used as a design or trimming for the garment.

The Prophet (may Allah's peace and blessings be upon him) says that if someone looks at another from behind a door, from above a wall or something, without his permission, and then one gouges out his eye with a pebble or a skewer, this physical damage will not incur a sin or retribution on its doer. This is because the peeper is the aggressor and guilty for violating the other person's privacy.

The Messenger of Allah (may Allah's peace and blessings be upon him) forbade wearing silk for males, except for the amount he specified. According to the Hadīth agreed upon by Al-Bukhāri and Muslim, this amount is the width of two fingers. In the Hadīth of Muslim, it is the width of two, three, or four fingers. So, the biggest width (four fingers) is to be accepted. Thus, there is nothing wrong in wearing silk with the width of four fingers.

The Messenger of Allah (may Allah's peace and blessings be upon him) was sitting in the mosque with his Companions when three men arrived. Two of them came in and the third left. One saw an empty space in the circle and sat in it. The other one sat behind the circle. When the Prophet (may Allah's peace and blessings be upon him) had finished his talk, he told his Companions about the three men. One of them sought refuge with Allah, and Allah gave him refuge, which means that he sat in the empty space that he found to listen to the mention of Allah. So, Allah blessed him with the virtue of sitting in that gathering. The second one felt shy, and Allah was shy towards him, which means that he did not jostle for the place and sat behind the circle. So, he was not denied the blessings of that gathering. The last one turned away, and so Allah turned away from him. This man left without any excuse. That is why he was denied the blessing of that gathering.

This Dhikr is one of the supplications that are recited in the morning and in the evening, which the Prophet (may Allah’s peace and blessings be upon him) taught Abu Bakr (may Allah be pleased with him), who said: "Teach me!" So, the Prophet (may Allah's peace and blessings be upon him) taught him a Dhikr and a supplication that he could recite every morning and every evening. He ordered him to say: O Allah, the Creator of the heavens and the earth in an unprecedented manner, Who originated them and brought them into existence from non-existence. Knower of what is hidden from the creatures and what is apparent to them, because Allah, the Almighty, knows the present, the past, and the future. Lord of everything and its Possessor, as Allah, the Almighty, is the Lord of everything and the Owner of everything. I testify with my tongue and heart that there is no god but You. Everything worshiped other than Allah is a false deity that has no right to be worshiped, and none has the right to be worshiped but Allah alone, may He be Glorified. I seek refuge in You from the evil of my own self, because the self has evils, as a verse reads: {And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy} [Yusuf: 53]. So, if Allah does not protect you from the evils of your own self, then it will harm you and order you to do evil things. If He protects you from its evil, then He has guided you to all goodness. The Prophet (may Allah's peace and blessings be upon him) concluded his supplication with: and from the evil of the devil and the evil of polytheism to which he calls, or from the evil of his trap which he sets for people through desires, doubts, or other means of temptation. The completion of the supplication is to say: I seek refuge in Allah from committing evil against myself or causing evil to another Muslim. This supplication is what the Prophet (may Allah's peace and blessings be upon him) taught Abu Bakr to say in the morning, evening, and before going to bed.

Mu‘āwiyah ibn Abi Sufyān (may Allah be pleased with him and his father) came upon a group of people sitting in a circle in the mosque and asked them about the purpose behind their gathering. They replied: We are remembering Allah. He (may Allah be pleased with him) asked them to swear that they had only gathered and sat for the purpose of remembering Allah, and they swore to him. Then he said to them, I have not asked you to swear because I suspect you or question your truthfulness. He, then, was informed about his status by the Prophet (may Allah's peace and blessings be upon him) and that no one was closer to him than he was, given the fact that his sister ’Umm Habībah was the Prophet's wife and that he was one of the scribes of the revelation, yet he did not narrate many Hadīths. He narrated to them that the Prophet (may Allah's peace and blessings be upon him) came out of his home one day and found them sitting in the mosque, remembering Allah and praising Him for guiding them to Islam and for bestowing favor upon them. He (may Allah's peace and blessings be upon him) asked them and demanded they swear, just as Mu‘āwiyah (may Allah be pleased with him) did with his companions. The Prophet (may Allah's peace and blessings be upon him) then informed them of the reason behind asking them and requiring them to swear, saying: Gabriel, the angel, (peace be upon him) came to him and informed him that Allah Almighty was boasting about you and taking pride in you before the angels; showing them your merit and the excellence of your deed and praising you in their presence.

The merit of Mu‘āwiyah (may Allah be pleased with him) and his keenness to follow the Prophet's example in conveying knowledge.

Permissibility of asking someone to swear without accusation to draw attention to the significance of the report.

The merit of Dhikr (remembrance of Allah) and knowledge sessions, and the fact that Allah loves them and takes pride in them before the angels.

It was from the guidance of the Prophet (may Allah’s peace and blessings be upon him) to say these blessed supplications in the morning and evening. "The evening has reached and the dominion belongs to Allah"; that's the time of evening has entered and the dominion continues therein to be for Allah exclusively. "And praise be to Allah"; that is we realize that the dominion therein belongs to Allah and all praise is due to Allah alone. "There is no god but Allah"; that is divinity belongs exclusively to Him. "O Allah, I ask You for the good of this night"; that is the goodness of it, as well as the goodness that occurs in it, and the goodness that rests in it. "And I seek refuge with You from the evil of this night and the evil (therein)"; that is from the nights and what lies therein of evil concerning religion and worldly affairs. "O Allah, I seek refuge with You from laziness"; that is from sluggishness in obedience while having the ability. "Senility" means aging that leads to the loss and weakness of some abilities, which is reversal to the most decrepit old age, because the purpose of life, represented in knowledge and action, are missed in such a stage. "And woeful aging"; that is senility and feeble-mindedness, and it was narrated with a different pronunciation meaning vanity. The meaning intended by "woeful aging" is the loss of reason that aging results in, as well as confusion and disorder in judgment, and the incapability to perform acts of obedience and other such things that worsen the condition. "And the torment in the grave"; that is from its punishment or from whatever causes it. "In the morning, he used to say that as well"; that's what he said in the evening. However, he would replace "the evening" with "the morning" and "the night" with "the day" saying: "O Allah, I ask You for the good of this day."

The Prophet (may Allah's peace and blessings be upon him) passed by two graves and said: The two buried in these graves are being tormented but not for something that you would consider significant, although it is significant in the sight of Allah. One of them used to be heedless of keeping his body and clothes clean from the traces of urine when relieving himself, while the other used to spread slander among people, transferring others' talk with the intention of causing harm, dissension, and enmity among them.

Talebearing and heedlessness in shielding oneself from urine are major sins and a cause for punishment in the grave.

Allah Almighty revealed part of the unseen, such as the torment of the grave, as a sign of his prophethood.

The act of splitting the two date palm leaves and putting them on the grave is unique to the Prophet (may Allah's peace and blessings be upon him) because Allah informed him of the condition of the two buried in that grave. Therefore, none should be compared to him (may Allah's peace and blessings be upon him) because none is aware of the conditions of the dead.

In one of his journeys, the Prophet (may Allah's peace and blessings be upon him) was performing ablution. On reaching the part of washing the feet, Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) stretched his hands to take off the Prophet's leather socks to wash his feet. However, the Prophet (may Allah's peace and blessings be upon him) said: Leave them and do not take them off, for I had put them on while being in a state of Tahārah (ritual purity). Hence, the Prophet (may Allah's peace and blessings be upon him) wiped over his leather socks instead of washing his feet.

The permissibility of wiping over the leather socks when performing ablution from minor Hadath (ritual impurity), but when taking a ritual bath from major Hadath, the feet must be washed.

Wiping is done by passing the wet hand once over the surface of the leather sock, not its bottom.

The conditions for wiping over leather socks are: wearing them after having performed a complete ablution where the feet are washed with water, the leather socks must be pure and cover the area that must be washed in ablution, wiping over them in case of minor Hadath not in case of Janābah (impurity due to sexual discharge) or what requires a ritual bath, and wiping over them during the period prescribed by Shariah, namely one day and night for the resident and three days and nights for the traveler.

What applies to leather socks applies also to all footwear including socks and others. It is permissible to wipe over them.

Good moral character of the Prophet (may Allah's peace and blessings be upon him) and his teaching method, as he forbade Al-Mughīrah from taking off his leather socks and told him the reason, that he put them on when his feet were in the state of ritual purity, so that he be reassured and know the ruling.

The Hadīth states that honesty shall be gradually uprooted from people’s hearts. As the first part of honesty leaves, the heart loses its light leaving a faint trace of darkness, different in color from the color preceding it. Further loss of honesty leaves a substantial irremovable mark, except for after a period of time. This darkness is denser than the previous one. The Prophet (may Allah’s peace and blessings be upon him) likened the elimination of the deep-rooted light from the heart and its replacement with darkness to an ember rolling down a man’s leg and leaving a mark on it. The ember rolls away, but the blister remains. The Prophet (may Allah’s peace and blessings be upon him) picked up a small stone and rolled it over his leg to make his point clearer. After the sleep during which honesty is removed, people who are trading will rarely be willing to return the things that they were entrusted with, let alone actually return them in reality. Due to such rarity, very few people will be labeled as honest and trustworthy. You may even see a man who is hardworking and intelligent, but there will be no grain of faith in his heart, let alone honesty, which is a branch of faith. The narrator reflected on a past time in his life when he would carry out transactions with anyone, without caring who they were, because he was certain that honesty was flourishing and people would fulfill their promises. Fully trusting people’s honesty, he used to trade with anyone, without investigating their situation. Later, however, when honesty disappeared, except in rare cases, he would only conduct transactions with those he knows and trusts.

The Prophet (may Allah's peace and blessings be upon him) demonstrates one of the means that strengthens the bond between the believers and spreads love among them: If a person loves his fellow Muslim, he should tell him that he loves him.

It points out the merit of love being purely for Allah's sake, not for worldly interests.

It is recommended to tell the one you love for Allah's sake that you love him. This will increase your love and friendliness.

Spreading love among the believers boosts their fraternity in faith, and protects society from disintegration and disunity.

‘Umar ibn al-Khattāb (may Allah be pleased with him) asked the Prophet (may Allah’s peace and blessings be upon him) about whether it is permissible for a man to sleep in a state of ritual impurity at the earlier part of the night, after having sexual intercourse with his wife, even if there is no ejaculation, or having a wet dream. The Prophet (may Allah’s peace and blessings be upon him) declared it permissible, provided that this major ritual impurity is lessened with ablution.

This Hadīth comes as an implementation of the command of the Prophet (may Allah's peace and blessings be upon him) for one to inform his brother if he loves him. When a man was sitting with him said that he loved "that man", i.e. another man who was passing them by, the Prophet (may Allah's peace and blessings be upon him) said: "Have you told him?" This indicates that the Sunnah institutes saying "I love you" to anyone one loves, because this word puts love in his heart, as if he knows that his brother loves him, he will love him back, even though the hearts sense love even if not expressed by words. Similarly, the Prophet (may Allah's peace and blessings be upon him) said: "The souls are troops collected together. Those of them who are familiar with one another unite, and those who are unfamiliar with each other are in conflict." However, when one expresses his love in words, saying "I love you for Allah's sake", it will increase his brother's love for him.

Anas ibn Mālik (may Allah be pleased with him) reports that he and a servant of similar age would follow the Prophet (may Allah's peace and blessings be upon him) when he went to relieve himself. They would carry a stick with a pointed end like a spearhead, which he would insert in the ground to hang a covering as a screen for his privacy or as a Sutrah (barrier) for his prayer, and would carry as well a small leather vessel filled with water. When the Prophet (may Allah's peace and blessings be upon him) finished relieving himself, one of them would hand him the water vessel, and he would cleanse himself with it.

A Muslim arranges his cleaning supplies beforehand when relieving himself, to avoid having to move and get dirty afterward.

Concealing one's ‘Awrah (private parts) while relieving oneself, so that no one may see it, because looking at ‘Awrah is forbidden. Thus, he (the Prophet) would fix the stick in the ground and drape a covering garment over it as a screen.

Teaching Islamic manners to children and raising them upon these values, so they may inherit them.

This Hadīth mentions things whereby one reveres Allah and glorifies Him: - Honoring the old Muslim by treating him with respect, gentleness, and compassion. By doing so, one is glorifying Allah, because the elders have a special status in the sight of Allah. - Honoring the bearer of the Qur'an (its memorizer) in his heart. Included are the reciters and interpreters of the Qur'an. The bearer of the Qur'an, as this Hadīth says, must fulfill two things: 1. Not to exaggerate towards the Qur'an, that is not to go off the limit in applying it, tracing its ambiguities, and reading it too quickly or too slowly in such a way that one does not understand its meanings. 2. Not to turn away from the Qur'an by not mastering its recitation, knowing its meanings, and following it. Turning away also means ceasing to act upon the Qur'an after one has learned, out of negligence. Honoring the just ruler, i.e. the person in authority who treats his subjects fairly. So, he is honored for his public good and social reform.

The Prophet (may Allah's peace and blessings be upon him) clarified some of the Tahārah (ritual purity) rulings including the following: First: Whoever performs ablution must sniff water into the nose by inhaling and then blow it out by exhaling. Second: Whoever wants to clean his private parts from impurities with something other than water, like stones and the like, should do so with an odd number of stones; the least of which is three, and the most of which is what is necessary to fully cleanse the impurities off his body. Third: Whoever wakes up from night sleep should not put his hand in the water vessel to perform ablution until he washes it three times outside the vessel, for he does not know where his hand was during his sleep. It might have been affected by some impurity or the devil might have been meddling with it carrying to it what could either be harmful to man or what could make the water impure.

In Wudū’ (ablution), one must make Istinshāq, which is sniffing water into the nose by inhaling, and one must also make Istinthār, which is blowing water out from the nose by exhaling.

It is recommended to make Istijmār (clean the private parts from impurities using stones or so) with an odd number of stones.

It is prescribed to wash the hands three times after waking up from night sleep.

The Companions (may Allah be pleased with them) were the most eager of people to follow the Messenger of Allah (may Allah’s peace and blessings be upon him) in every aspect. They would even walk in the same path that he used to walk in, sit in the same places he used to sit in and do everything they knew he used to do. This Hadīth is a proof of that, as Abu Bakr and ‘Umar visited a woman whom the Messenger of Allah (may Allah’s peace and blessings be upon him) used to visit. They visited her only because of this. When they arrived at her home, she began to weep. They said to her why are you weeping? Do you not know that what Allah, Glorified and Exalted be He, has prepared for His Messenger is better than this world? She replied: I do not weep because of that, but rather because the revelation has ceased. This is because when the Prophet (may Allah’s peace and blessings be upon him) passed away, the revelation stopped, as there is no revelation after him. That is why Allah perfected the Shariah before he passed away. Allah, the Almighty, says: {This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion} [Al-Mā‘idah: 3]. Upon hearing her words, Abu Bakr and ‘Umar started weeping as well because she reminded them of what they had forgotten.

The Prophet (may Allah's peace and blessings be upon him) commands us to mention Allah upon entering the house and before eating. When one mentions Allah saying: "Bismillāh" (in the Name of Allah) upon entering his house and before eating, the devil says to his companions: You shall not have a night shelter or supper in this house whose owner has sought protection against you by mentioning Allah Almighty. However, if one enters his house without mentioning Allah upon entering and before eating, the devil informs his companions that they will have a night shelter and supper in this house.

It is recommended to mention Allah upon entering the house and before eating as the devil spends the night in the houses and eats from its dwellers' food if they do not mention the name of Allah Almighty.

The devil is closely observing the son of Adam in his deeds, acts, and all his affairs. So, when one is heedless of Dhikr (remembrance of Allah), the devil achieves what he wants from him.

Dhikr repels the devil.

Every devil has followers and allies who rejoice at his words and follow his commands.

Anas ibn Mālik (may Allah be pleased with him) returned from Syria and people received him because of his high status and wide knowledge. The narrator, who was among the people who received him, saw him pray on on a donkey towards the left side of the Qiblah. He asked him about that, and Anas told them that he had seen the Prophet (may Allah's peace and blessings be upon him) do that; otherwise, he would not have done it.

The report of Abu Bakr (may Allah be pleased with him) contains proof of the Companions' recognition of the rights of the Messenger's household and proof of the respect and reverence for them. There are two types of rights that are due to anyone from the prophetic household who was steadfast in the religion and followed the Prophet's Sunnah: their right for being Muslims, besides their right for being relatives of the Messenger of Allah (may Allah's peace and blessings be upon him). The report of Abu Bakr indicates that he and the Companions loved the household of the Prophet (may Allah's peace and blessings be upon him) and advised the later generations to revere them.

The Hadīth of Abu Shurayh al-Khuzā‘i (may Allah be pleased with him) highlights the principle of honoring and serving the guest. He reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever believes in Allah and the Last Day let him honor his guest." And this is meant to encourage and urge honoring the guest, and it means that honoring the guest is a sign of belief in Allah and the Last Day and perfect faith in Allah and the Last Day. Some of the ways one can honor guests: meeting him with a cheerful face, saying good words to him, and offering him food for three days. On the first day, he should be generous to him as much as he can, and on the remaining days he serves him from what he can afford without going beyond what is normal, so that he does not burden the guest or himself. After the three days, it is considered charity. If he wishes to (continue) he may, and if not he may desist. Regarding his statement: "Let him honor his guest with his due reward for a day and a night, and hospitality is three days", the scholars said that 'reward' means giving much care to the guest for a day and a night and present to him as much kindness and goodness as he can. As for the second and third days, he feeds him what is available with him, and he does not exceed what is customary. What is beyond three days is charity and favor. If he wishes he may do so and if he wishes he may desist. In the version of Muslim: "And it is not lawful for him to stay at his home to the point that he causes him to sin", meaning it is not permissible for the guest to stay at the host's home more than three days until he causes him to fall into sin, as he may backbite him for overstaying, say indirect speech that may offense him, or have unlawful suspicions of him. All this applies in case the guest stays beyond three days without an invitation from the host. The standard of honoring the guest differs depending on the condition of the guest; a noble person should be honored with what is befitting for him, a middle-class person should be honored with what is befitting for him, and there are others who are below that.

Jarīr ibn ‘Abdullāh al-Bajali (may Allah be pleased with him) went out for a journey, in which he used to serve his companions, who were some men of the Ansār. Among them was Anas ibn Mālik, who was younger than Jarīr. It was said to him: "How do you serve them when you are a Companion of the Messenger of Allah (may Allah's peace and blessing be upon him?!" Jarīr replied: "I saw the Ansār do something with the Messenger of Allah (may Allah's peace and blessings be upon him) after which I took an oath upon myself that I would never accompany anyone of them without serving him." This is a form of honoring those who honor the Prophet (may Allah's peace and blessings be upon him). In fact, honoring and respecting a man's companions is part of honoring and respecting the man himself. That is why Jarīr regarded that honoring those people is part of honoring the Prophet (may Allah's peace and blessings be upon him).

The Prophet (may Allah's peace and blessings be upon him) demonstrates the major sins, whose perpetrators are given a severe warning in this world and the Hereafter. The first of them is "associating partners with Allah": This is to devote any form of worship to other than Allah and regard anyone as equal to Allah in His peculiar traits, including His divinity, lordship, names, and attributes. The second among them is "undutifulness to parents": Anything that causes hurt to one's parents, whether by word or deed and not showing kindness to them. The third among them is "murder": without right, like killing by way of oppression and aggression. And the fourth is "the intentional false oath": This is to take a false oath while knowing it to be false. It is called that (in Arabic: ghamūs) because it dips (taghmis) its perpetrator in sin or Hellfire.

There is no expiation for the intentional false oath due to its severity and magnitude, yet it requires repentance.

The Hadīth mentions these four major sins only to show the gravity of their sinfulness, and it does not list all major sins.

Sins are divided into major and minor. Major sins are every sin that entails a worldly penalty, like the prescribed punishments and curses, or a threat regarding the Hereafter, such as the threat of entering Hellfire. There are different levels of major sins, some more severe than others regarding prohibition. Minor sins are the sins other than the major ones.

The Prophet (may Allah's peace and blessings be upon him) clarifies that this worldly life has a sweet taste and looks green and alluring. Hence, man gets deceived by this worldly life, indulges in its pleasures, and makes it his biggest concern. Allah Almighty has made us successors of one another in this worldly life to see how we behave; and whether we obey or disobey Him. Then he said: Beware of being deceived by the worldly pleasures and adornment that will cause you to abandon Allah's commands and fall into His prohibitions. Among the gravest worldly trials that one must beware of is women's temptation, which was the first temptation the children of Israel fell into.

It encourages adherence to piety without being preoccupied with worldly pleasures and adornment.

Warning against being tempted by women either through gazing, allowing them to mingle with foreign men, etc.

Women's temptation is among the gravest worldly trials.

Taking lessons from the previous nations, such as what happened to the Children of Israel could happen to others as well.

In the case of the wife, a woman's temptation might be by asking her husband what he cannot afford, thus, distracting him from seeking religious affairs and urging him to exert himself in seeking this world. As for the foreign woman, her temptation lies in alluring men and making them deviate from the truth when she goes out and mixes with them, particularly if she is not wearing Hijāb and is exposing her adornment. This might lead to falling into various degrees of adultery. So, the believer must hold onto Allah and ask Him to save him from their temptation.

Modesty is the kind of trait that induces humans to perform actions that beautify and adorn and to abandon actions that defile and dishonor. Hence, it brings nothing but good. The reason the Prophet (may Allah's peace and blessings be upon him) said this is because he met someone who was advising his brother against excessive modesty.

The Prophet (may Allah's peace and blessings be upon him) used to supplicate saying: (O Allah, I surrender to You) and I submit to You. (I believe in You), I accept, and I admit. (I rely upon You), I entrust my affairs, and I depend on You. (I repent to You), I return, and I turn to You. (And with Your help I dispute) and argue with Your enemies. (O Allah, I seek refuge) and shelter (in Your might), power, and dominance. (There is no god but You) and no deity is truly worthy of worship but You (that You do not lead me astray) from guidance and the attainment of Your pleasure. (You are the Ever-Living Who never dies) or perishes (but the jinn and humans die).

It is legitimate to begin with praise before making any request.

It is obligatory to rely upon Allah Almighty alone and seek protection from Him, as He possesses the attributes of perfection. He alone is to be relied upon, while all of the creations are powerless and ultimately face death, so they are unfit to rely upon.

Following the Prophet's example in supplicating with these comprehensive words, which express true faith and ultimate certainty.

As-Sindi said: His statement (You are the Ever-Living) means: We should seek refuge with You and no one else.

Ibn ‘Umar (may Allah be pleased with him) used to say to any man who wished to travel: "Come close to me so that I may bid you farewell as the Messenger (may Allah's peace and blessings be upon him) would bid us farewell." This demonstrates how committed the Companions (may Allah be pleased with them) adhered to the Messenger’s Sunnah. In other narrations, it is stated that he would take the traveler's hand and not leave it. He would do this out of modesty and as an expression of ultimate love and mercy. He would ask Allah to protect his religion and his trusts, which is everything that a person is entrusted with including both people's trusts and Allah's rights. A traveler is always communicating and dealing with people, and hence the Messenger (may Allah's peace and blessings be upon him) supplicated Allah, the Almighty, to protect his trusts and to make him avoid betraying the trusts of people. Thus, when he returns to his family, he would have avoided everything that could harm him in the future, in his religion, and in this world. The Messenger (may Allah's peace and blessings be upon him) would use this supplication when bidding his Companions farewell whenever they would leave to fight in the cause of Allah. He used to bid them farewell with this supplication so that they would succeed and emerge triumphant over their enemies while also observing the obligations of Allah during the battle.

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that one day he performed ablution at home then set out seeking the Prophet (may Allah's peace and blessings be upon him) saying: "Today, I shall stick to the Messenger of Allah (may Allah's peace and blessings be upon him)." i.e. I will be with him as he comes and goes. So, he went to the mosque, because the Prophet (may Allah's peace and blessings be upon him) was either in the mosque or at home tending to his family's needs or helping his companions with their affairs. He did not find him in the mosque. So, he inquired about him and the people told him that he walked in a certain direction. They pointed to the direction of Arīs, a well in the outskirts of Qubā'. Abu Mūsa then pursued him until he arrived at the well and found the Prophet (may Allah's peace and blessings be upon him) there. He stayed at the gate of the orchard wherein the well was. The Prophet (may Allah's peace and blessings be upon him) answered the call of nature and then performed ablution and sat at the center of the edge of the well, dangling his legs and uncovering his shins. Abu Mūsa was guarding the door of the well, acting as a guard for the Messenger of Allah (may Allah's peace and blessings be upon him). Abu Bakr (may Allah be pleased with him) sought permission to enter, but Abu Mūsa did not permit him until he informed the Prophet (may Allah's peace and blessings be upon him) that Abu Bakr was seeking permission. The Prophet (may Allah's peace and blessings be upon him) told him to let Abu Bakr in and to give him glad tidings of Paradise. Such great tidings, indeed; giving him glad tidings of Paradise and then permitting him to enter to be in the Prophet's company. Abu Bakr entered and found the Prophet sitting in the center of the well's edge. He sat on his right side because the Prophet loved to start with the right side in all things. So, Abu Bakr sat on his right and did as the Prophet did. He dangled his feet in the well and uncovered his shins, disliking to sit in a way different from the way the Prophet was sitting. Abu Mūsa, who had left his brother performing ablution to catch up with him later, said that if Allah willed good for his brother, He will bring him there. And if he came and sought permission, he would be given glad tidings of Paradise. However, another man sought permission. Abu Mūsa went to the Prophet (may Allah's peace and blessings be upon him) and said that it was ʿUmar. So, he told him to let him in and to give him glad tidings of Paradise. He let him in and told him that the Messenger of Allah (may Allah's peace and blessing be upon him) gave him glad tidings of Paradise. ‘Umar went in and found the Prophet and Abu Bakr sitting on the edge of the well. He sat on the left of the Prophet. The well was narrow and not wide, and so the three of them filled one side. Then, ‘Uthmān sought permission to enter, and Abu Mūsa sought permission for him in the same manner. The Prophet (may Allah's peace and blessings be upon him) told him to let ‘Uthmān in and to give him glad tidings of Paradise after a calamity that would befall him. So, he was given tidings of both Paradise and a calamity. In response, ‘Uthmān (may Allah be pleased with him) praised Allah for the glad tidings of Paradise and said that Allah is the One sought for help to overcome that calamity. He then went in and found the edge of the well (on one side) fully occupied as it was not very wide. So, he went to the opposite side, sat there, dangled his feet, and uncovered his shins. Sa‘īd ibn al-Musayyib, a leading Tābi‘i (from the generation that followed the Companions) interpreted this order of sitting to be their graves, since the Prophet (may Allah's peace and blessings be upon him), Abu Bakr, and ‘Umar were all buried in one room, and when they were alive, they came and went together. The Prophet would always say "I, Abu Bakr, and ʿUmar went" and "I, Abu Bakr, and ‘Umar came!" So, they were his companions and ministers, and on the Day of Resurrection they will come out of their graves together. They are together in this world and in the Hereafter. So, ‘Uthmān sat opposite them, and the Prophet (may Allah's peace and blessings be upon him) gave him glad tidings of Paradise after a calamity that would befall him. This calamity is what happened to him when the people rebelled against him and murdered him at his home in Madīnah. They killed him while he was reciting the Qur’an, with the Book of Allah before him.

In the Hereafter, one will be with those whom he used to love in the worldly life. This Hadīth encourages having strong love for the messengers of Allah, the righteous people, and their followers according to their ranks. It also warns against loving those who oppose them. Love is a proof of one's strong relationship and connection with the one whom he loves, his agreement with his morals, and following his example. It is a proof of these things and leads to them as well. Also, whoever loves Allah, the Almighty, that very love is something that brings one closer to Him. Indeed, Allah is the Most Appreciative. He grants the one seeking His closeness a multiplied amount of what one exerts. Being with those whom one loves does not necessarily mean being equal in status or position. That differs according to one's good deeds and profitable actions. Being "with" them occurs by their mere sharing in something, not necessarily everything. If it happens that all enter Paradise, then they are all with each other, even if the degrees vary. So, whoever loves the Messenger (may Allah’s peace and blessings be upon him) or one of the believers, then he will be with him in Paradise by his good intention, because it is the fundamental element, and actions are subordinate to it. It is not necessarily understood that being with someone means occupying the same degree as his, or receiving the same reward as his from all aspects.

The Prophet (may Allah's peace and blessings be upon him) clarified here some manners as he forbade men from holding their penis with their right hand while urinating and forbade the act of removing impurity from the private parts, front or back, with the right hand because the right hand is meant to be used for noble matters. He also forbade breathing into the vessel from which one is drinking.

Demonstrating how Islam is in the lead when it comes to manners and cleanliness.

Avoiding filth, but if one has to touch it, then let him do so with his left hand.

Highlighting the nobility of the right hand and its superiority over the left one.

Perfection of the Islamic Shariah and comprehensiveness of its teachings.

A Muslim is not compliant with the Sunnah of the Prophet (may Allah's peace and blessings be upon him) if he is not merciful to the younger members of the community by treating them with compassion and jolliness. The same is true if he does not treat the older members of the community with due respect and veneration. The expression "he does not belong to us" is intended as a warning and threat, not that such conduct actually takes the person out of the fold of Islam.

A Bedouin man, among the dwellers of the desert, asked the Prophet (may Allah's peace and blessings be upon him) about the time of the Hour. The Prophet (may Allah's peace and blessings be upon him) said to him: What righteous deeds have you prepared for it? The questioner said: I have not prepared much deeds for it, except that I love Allah and His Messenger. He did not mention any other act of worship, be it by the heart, body, or property, for these are all branches of love dependent on it, and because true love motivates a person to strive to do righteous deeds. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to him: You will be with whom you love in Paradise. The Prophet's Companions greatly rejoiced at this good news. Then, Anas (may Allah be pleased with him) informed that he loved the Prophet (may Allah's peace and blessings be upon him) and Abu Bakr and ‘Umar and hoped he would be with them, even though his deeds were not like their deeds.

The Hadīth demonstrates the Prophet's wisdom through his reply to the questioner. He guided him to what concerns him and helps him attain salvation, namely to get prepared for the Hereafter by beneficial and pious deeds.

Allah Almighty has kept knowledge of the Hour hidden from the people so that everyone will always be ready and prepared for meeting Allah.

It highlights the merit of loving Allah and His Messenger and the righteous believers and warns of loving the polytheists.

The Prophet's statement "You will be with whom you love" does not mean that they will be equal in rank and status. The meaning is that they will be in Paradise and able to see each other, even if the distance between them is great.

The Hadīth directs a Muslim to preoccupy himself with things that are better and more beneficial for him and refrain from asking about things that bring him no benefit.

When the sunlight vanished, or partially disappeared, during the Prophet's lifetime, he stood up in panic, as his complete knowledge of his Lord made him constantly fearful and watchful, given the misguidance and transgression of most people on earth or the possible imminence of Doomsday. So, he entered the mosque and led people in the Eclipse Prayer, prolonging the standing and prostration in a way not seen before, a sign of repentance and pursuit of forgiveness from Allah, the Almighty. Having finished his earnest supplication, the Prophet turned to people, exhorting them and explaining that Allah sends these signs to His servants as a lesson, a reminder, and a means of intimidation, so that they may hasten to remember their Lord, invoke Him, and engage in prayer.

The Prophet (may Allah’s peace and blessings be upon him) tells us that a man bought a piece of land from another man and the buyer found gold in it. Out of his strong religious prudence, he returned the gold to the seller because he bought the land, but not the gold. The seller also refused to take it out of his caution and religious prudence, and because he sold the land with everything in it. So, they sought legal settlement and they told the one who judged between them to send someone to take the gold and place it wherever he saw fit. The man refused but asked them if they had children. One of them said that he had a son and the other said he had a daughter. So, he suggested to them to marry the young man to the girl and to use some of the gold for their living expenses and to give some of it in charity.

A trustee who is Muslim and honest and who carries out what is assigned to him, willingly and cheerfully, will be regarded as one of the two givers of charity. He should be Muslim, for if he is non-Muslim and honest, carrying out what is assigned to him, still he will not be rewarded for that, since non-Muslims will not obtain rewards in the Hereafter for their good deeds. Allah, the Almighty, says: {And We will regard what they have done of deeds and make them as dust dispersed} [Sūrat al-Furqān: 23]. He also says: {And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally} [Sūrat al-Baqarah: 217]. If a person performs good deeds and then converts to Islam, he will be rewarded for those past deeds. So, he should be Muslim and honest and should execute what is required of him, and finally he should do so willingly and cheerfully; in other words, he should not mistreat those he gives or remind them of the favors done to them. In this way, he will be regarded as one of the two givers of charity, though he has given nothing from his own money.

Anas (may Allah be pleased with him) said that there were two brothers at the time of the Prophet (may Allah's peace and blessings be upon him). One of them used to regularly attend the Prophet's gatherings and stay with him in order to acquire knowledge, and learn his words and actions. As for the other brother, he used to have a profession and work to earn a living. Once the one who was working complained to the Prophet (may Allah's peace and blessings be upon him) about his brother who did not work. So, he told him soothingly that perhaps his financial support of his brother was the reason that sustenance had been made easy for him to attain. That is because Allah continues to aid the one, as long as he aids his brother.

The Prophet (may Allah's peace and blessings be upon him) provided an example for two types of people: First type: The righteous companion and friend who guides others to Allah and to what pleases Him and helps others obey Him. His example is like that of the musk seller who will either give you some thereof, or you will buy from him, or you will smell and get from him a pleasant fragrance. Second type: The evil companion and friend who turns others away from the path of Allah and helps them commit sins, the one whom you see doing evil deeds and you receive criticism for being in his company. His example is like that of the blacksmith who blows his fire and either burns your clothes with the flying sparks of fire or you get a nasty smell from being close to him.

Exemplification is permissible to make it easier for the listener to grasp the meaning.

Encouraging and urging people to accompany the righteous and the doers of good and avoid the doers of evil and those with bad morals.

The Messenger of Allah (may Allah's peace and blessings be upon him) used to perform the voluntary prayer only on the back of his riding beast, regardless of its direction. He would gesture with his head instead of bowing and prostration and did not bother to dismount to bow, prostrate himself, or face the Qiblah. This applies equally to the voluntary prayers, the regular Sunnah prayers, and other prayers fir specific reasons. The Prophet (may Allah's peace and blessings be upon him) however, did not do so when performing the obligatory prayers. In addition, he would offer the Witr prayer on the back of his camel.

Samurah ibn Jundub (may Allah be pleased with him) says that he was a young boy when the Prophet (may Allah's peace and blessings be upon him) was alive, and he used to memorize some of the Prophet's statements. However, he would not narrate what he had heard out of respect for the senior Companions who were present.

The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her) narrated that a poor woman carrying her two daughters came begging her. She gave her three dates. The woman gave each daughter one date and raised the third to her mouth to eat it. But her daughters asked for that date too, so she split it between them. ‘Ā’ishah (may Allah be pleased with her) was deeply moved by her conduct and mentioned the woman's action to the Prophet (may Allah's peace and blessings be upon him). He said: "Indeed, Allah has made Paradise obligatory for her because of it, or He has freed her from Hellfire because of it."

The merit of charity, even if small, for it demonstrates the believer’s sincerity in his belief in his Lord, and his trust in Allah's promise and bounty.

The profound mercy of mothers toward their children and their intense fear for their well-being.

The merit of selflessness, compassion toward children, and exceptional kindness and gentleness toward daughters, for these are causes of entering Paradise and salvation from Hellfire.

One should not refrain from giving charity due to the smallness of the amount. Rather, the giver should donate whatever is easy for them, whether a little or much.

This Hadīth reveals the condition of the Prophet's household and how he and his family lived when there was nothing in their home to eat except one date or three dates.

The Prophet (may Allah's peace and blessings be upon him) informs us that the one who tends to the needs of a woman whose husband has died and has none to look after her or the needy person, and provides for them seeking the reward from Allah Almighty will have the same reward as the one who fights in the cause of Allah, or the one who performs the voluntary night prayer and never gets tired, and the one who always fasts incessantly.

Promoting cooperation, solidarity, and the act of fulfilling the needs of the weak.

Worship includes every good deed and looking after the widows and the needy is an act of worship.

Ibn Hubayrah said: "This means that Allah Almighty combines for him the rewards of the one who fasts on a regular basis, the one who observes voluntary night prayer on a regular basis, and the one who engages in Jihad altogether. This is because he took care of the widow in place of her husband and took care of the needy person who was unable to take care of himself, thus, spending the surplus of his provision and giving his forbearance in charity, which makes his benefit equal to that of fasting, praying at night and engages in Jihad."

The Prophet (may Allah's peace and blessings be upon him) recounts that a man from the past nations set out to visit a brother in faith in another town. Allah, the Exalted, sent an angel to watch over him and protect him on the way. The angel asked him where he was going. The man said that he was going to visit a brother in religion in that town. So the angel asked if that was his slave, son, dependent, or someone whom he benefits from or whom he owes a favor. The man replied in the negative, saying that he only loved that person for the sake of Allah and wished to gain the pleasure of Allah by visiting him. Thereupon, the angel told him that he was a messenger from Allah to tell him that Allah loves him just as he loves his brother for the sake of Allah.

‘Ā’ishah (may Allah be pleased with her) reported that the Prophet's wives were sitting with him when Fātimah (may Allah be pleased with her) came to visit him in his final illness. Fātimah came in walking exactly like the Prophet (may Allah's peace and blessings be upon him). It was the Prophet's habit to stand up for his daughter, kiss her, and let her sit in his place. So he welcomed her and let her sit next to him. ‘Ā’ishah (may Allah be pleased with her) then mentioned that the Prophet (may Allah's peace and blessings be upon him) talked secretly to Fātimah (may Allah be pleased with her), who therefore wept heavily. When the Prophet (may Allah's peace and blessings be upon him) saw that she was very sad, he talked once again secretly to her, so she laughed. ‘Ā’ishah asked Fātimah why she wept although she had such a privilege of being told a secret by the Prophet (may Allah's peace and blessings be upon him) apart from his wives. Fātimah said that she would not divulge the Prophet's secret. However, when the Prophet (may Allah's peace and blessings be upon him) died, ‘Ā’ishah adjured Fātimah to tell her what the Prophet (may Allah's peace and blessings be upon him) had told her. Fātimah agreed to tell her this time. She said that she cried the first time because the Prophet (may Allah's peace and blessings be upon him) told her that Jibrīl used to study the Qur'an with him once or twice every year, but that time it was twice. The Prophet (may Allah's peace and blessings be upon him) believed this was an indication that his life was coming to an end. He asked Fātimah to adhere to piety and have patience, and told her that the honor of being the Prophet's descendant would compensate the grief of separating from him by his death. So Fātimah cried and was very sad. Then, the Prophet (may Allah's peace and blessings be upon him) told her another secret; he assured her that she is the cream of Muslim women, so she laughed. As this Hadīth reports, Fātimah laughed because the Prophet (may Allah's peace and blessings be upon him) informed her that she would be the chief of the women of Paradise. However, there are other narrations stating that in the second time he talked secretly to her, she laughed for the following reasons: 1. He told her that she would be the first of his family to die after him. 2. He told her that she would be the chief of the women of Paradise. This, along with the first, is the preponderant opinion. 3. He told her that Jibrīl told him that no Muslim woman has more excellent offspring than her, and asked her not to be the least patient. It remains that ‘Ā'ishah's keenness for knowledge pushed her to ask Fātimah what secret the Prophet (may Allah's peace and blessings be upon him) confided to her. But the Prophet's daughter said that she would not disclose the Prophet's secret. This is the point of the Hadīth. When the restriction ended by the Prophet's death, she told her about the secret speech. Finally, this Hadīth tells something about the future, and this thing happened as described. It is agreed that Fātimah (may Allah be pleased with her) was the first of the Prophet's family to die after him, even before his wives (may Allah be pleased with them).

‘Ā’ishah (may Allah be pleased with her) says that she never felt jealous of any of the Prophet's wives more than she felt jealous of Khadījah (may Allah be pleased with her) who was the Prophet's first wife and had died before ‘Ā’ishah saw her. In Madīnah, the Prophet (may Allah's peace and blessings be upon him) would slaughter a sheep and send gifts of meat to the friends of Khadījah. ‘Ā’ishah lost her patience, so she said to the Prophet (may Allah's peace and blessings be upon him) that it was as if there was none in the world except Khadījah. Therefore, the Prophet (may Allah's peace and blessings be upon him) said that Khadījah did such-and-such good things, and he mentioned her qualities. He added something that revealed the secret of his deep love, amiability, and connection with Khadījah: he had children from her. Indeed, the Prophet (may Allah's peace and blessings be upon him) had four daughters and three sons, and they were all from Khadījah, except for his son Ibrahīm, who was from Māriyah al-Qibtiyyah, whom the king of the Copts gave as a present to the Prophet (may Allah's peace and blessings be upon him). Once, the sister of Khadījah, Hālah ibnt Khuwaylid, sought permission to meet the Prophet (may Allah's peace and blessings be upon him). Since her voice and demeanor were similar to Khadījah's, the Prophet (may Allah's peace and blessings be upon him) remembered Khadījah and was pleased on that account.

This Hadīth clarifies the true meaning of poverty and informs that a praiseworthy needy who deserves charity more, is the one who abstains from begging. The Prophet (may Allah's peace and blessings be upon him) did not consider the one who goes around and begs a real needy, because he takes what suffices him and may receive Zakah, ending his poverty. However, the need of someone who does not beg continues because he does not receive things through begging and asking people.

The supplication the Prophet (may Allah's peace and blessings be upon him) used to say most frequently is to ask Allah for steadfastness to the religion and obedience to Him and keeping away from deviation and misguidance. Anas ibn Mālik (may Allah be pleased with him) wondered at the Prophet (may Allah's peace and blessings be upon him) making this supplication frequently. So, the Prophet (may Allah's peace and blessings be upon him) informed him that the hearts lie between two of the Fingers of Allah and He turns them as He wishes. The heart is the place where Imān or Kufr lies. It is called Qalb (in Arabic) due to its frequent Taqallub (fluctuation). It fluctuates more intensely than a boiling jar. So, Allah makes the heart of whom He wills steadfast to guidance and firm upon the religion, and He diverts the heart of whom He wills from guidance to deviation and misguidance.

The Prophet (may Allah's peace and blessings be upon him) was submissive and humble to his Lord and used to implore Him. The Ummah is also exhorted to make the same supplication.

The Hadīth highlights the significance of uprightness and steadfastness to the religion, and that the important thing is the end.

A person is always in need of Allah to make him steadfast to Islam.

We are urged to supplicate Allah a lot, in adherence to the Prophet's example.

Steadfastness to Islam is the greatest blessing a person should seek to obtain and for which he should be grateful to his Lord.

The Prophet (may Allah's peace and blessings be upon him) informs that whoever seeks martyrdom and death in the cause of Allah and is sincere and faithful in his intention to Allah Almighty, Allah will give him the ranks of martyrs by his sincere intention, even if he dies in bed, not in Jihad.

The sincerity of intention and doing what is possible is a reason for achieving the intended reward and recompense, even if the required action is not carried out.

The Hadīth encourages Jihad and the pursuit of martyrdom in the cause of Allah Almighty.

Allah Almighty has honored this Ummah, as He rewards their little deeds with the highest degrees in Paradise.

The Prophet (may Allah's peace and blessings be upon him) informs that trials and tests do not depart from the believing men and women - in their selves, including their health and body; in their children, such as illness, death, disobedience, or other things; and in their wealth, such as poverty, loss of trade, theft, poor living conditions, and little sustenance - until Allah expiates all their sins and misdeeds through that trial. Thus, when they meet Allah, they will have been purified from all the sins and misdeeds they perpetrated.

An aspect of Allah’s mercy toward his believing servants is that He expiates their sins by afflicting them with calamities and plights of this world.

A mere affliction expiates sins, provided there is Imān. If a person exhibits patience and does not become discontent, he will be rewarded.

A Muslim is encouraged to be patient in all matters, both pleasant and unpleasant. He should be patient in order to carry out Allah's commands and be patient in order to avoid His prohibitions, hoping for Allah's reward and fearing His punishment.

In the phrase "the believer, man or woman", he added the word 'woman' to put more emphasis regarding women; otherwise, if he had said "the believer" only, this would have also included women, for this matter is not restricted to men. So, if an affliction befalls a woman, she is also promised the same recompense of expiating her sins and misdeeds.

What alleviates the pains suffered by a person time after time is the merit he obtains as a result of the affliction.

‘Ā'ishah asked the Prophet (may Allah’s peace and blessings be upon him) about the plague, and he informed her that the plague was a torment that Allah, the Exalted, sends upon those He willed of His slaves. Whether it is plague itself or any similar epidemic, such as cholera, this plague is a torment that Allah sends down. However, the plague is mercy for the believer if it broke out where he resides and he stayed there, patiently seeking Allah’s reward and knowing that nothing would harm him except what Allah had decreed for him. If he does so, Allah gives him the reward of a martyr. Therefore, in a Sahīh Hadīth reported by ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him), the Prophet (may Allah’s peace and blessings be upon him) said: "If you know that a plague is in a land, do not go there; and if it occurs in a land where you are, do not run from it." So if the plague occurs in a place, one must not go to that place, because going there means exposing oneself to destruction. However, if the plague occurs in a place where one is already in, then he must not leave the place. Escaping will not save a person from his destiny; there is no escape from the decree of Allah except to the decree of Allah. Why the martyr's reward? It is because life is so precious, and the outbreak of a plague urges a person to run for his life. So, if he stays with patience, seeking reward from Allah, and believing that nothing will befall him except what Allah had decreed for him, and then he dies of the plague, he will get the same reward of a martyr as a favor from Allah in return for his patience and good expectation of Allah.

In this Qudsi Hadīth, the Prophet (may Allah's peace and blessings be upon him) says that any believer who is tested with losing his beloved one, whether a relative, such as one's child, parent, sibling, uncle, or one's friend, and he is patient with his loss, seeking reward from Allah, then the reward for it is nothing less than Paradise.

The Prophet (may Allah's peace and blessings be upon him) asked the Companions (may Allah be pleased with them): Do you know who is the bankrupt? They gave him the expected answer, which is that the bankrupt is the poor person who has no wealth or property. He then told them that the bankrupt in this nation (of Muslims) is the one who comes on the Day of Judgment with abundant good deeds, such as praying, fasting, and giving charity; but with an account of bad deeds like insulting others, beating others, consuming others’ wealth without right, accusing others of committing immoral acts, and killing others. All of them will seek retribution, for whatever rights they do not receive in the life of this world they will receive in the Hereafter. So, retribution will be exacted against him and each of them will take some of his good deeds. If his good deeds are not enough to settle the score, then some of their own evil deeds will be cast on him then he will be thrown in the fire of Hell.

The Arabic imperative 'alizzu' used in this Hadīth means be "persistent in doing something". The meaning: Hold on to this supplication and keep repeating it. This is a virtuous supplication as it includes a name of Allah said to be His most glorious Name, since it encompasses all the attributes of Lordship and Divinity.

The Prophet (may Allah's peace and blessings be upon him) guided whoever comes to a gathering, where people are sitting, to greet the people with peace. Likewise, if he wants to leave, he should bid farewell to the people with peace as well, for the greeting upon arrival is not more deserving than the greeting upon departure.

Encouraging spreading the greeting of peace.

Encouraging greeting the people in a gathering with peace both upon arrival and departure.

As-Sindi said: His statement (when he wants to leave), i.e., the gathering, (for the first is not more deserving), i.e., both greetings are Sunnah and worthy of being practiced, so there is no justification for neglecting the second while observing the first.

The Prophet (may Allah's peace and blessings be upon him) relates that he had a look into Paradise and found that the majority of its people are the poor, because they do not have the means to commit transgression, so they are submissive and humble. One thoughtful and deep look into the verses of the Qur'an would reveal that those who deny the messengers are the prestigious and wealthy people, as opposed to the weak who follow the messengers, and hence they constituted the majority of the people of Paradise. The Hadīth by no means implies that each single poor individual is better than each single wealthy person. It rather denotes that the poor, in general, are more in Paradise than the wealthy. It is not poverty that caused them to enter Paradise, despite the fact that it made their reckoning easier. Instead, it was their righteousness along with poverty. The poor is not at all better than the wealthy if he is not righteous in the first place. Furthermore, the Prophet (may Allah's peace and blessings be upon him) relates that he also saw Hellfire and found that the majority of its inhabitants are women, because they have some bad habits that dominate their demeanor like being ungrateful to their husbands besides the fact that they curse a lot. Therefore, it is imperative that they preserve their religion to be saved from Hellfire.

The Prophet (may Allah's peace and blessings be upon him) informed that a Muslim's supplication for his fellow Muslim in his absence is answered because it demonstrates greater sincerity. At the head of the supplicator is an appointed angel who says whenever he invokes good for his brother: Amen, and may you receive the same.

Encouraging believers to show kindness to one another, even with supplication.

Supplicating for others in their absence is an indication of sincere faith and true brotherhood.

Restricting supplication for others to their absence, because this demonstrates greater sincerity and presence of heart.

One of the reasons for supplications being answered is when a Muslim prays for his fellow Muslim in his absence.

An-Nawawi said: The merit of supplicating for a fellow Muslim in his absence—even if one prays for a group of Muslims, this merit is attained. And if one supplicates for the entire Muslim community, it is evident that this merit is also attained. Some of the righteous predecessors, when they wished to supplicate for themselves, would supplicate for their Muslim brother with the same supplication, because it is answered, and they receive the same.

Clarifying some of the tasks of angels—among them are those whom Allah has entrusted with this specific task.

Anas (may Allah be pleased with him) once said: I will do my best to lead you in prayer just as the Messenger of Allah (may Allah's peace and blessings be upon him) used to lead us in prayer, so that you may follow his model and pray as he used to. Thābit al-Bunāni said: Anas used to beautify and perfect his prayer in a way that I have not seen any of you doing. That is he used to prolong the standing after bowing, as well as the sitting after prostration. A person seeing him in either position would think that he had forgotten to change posture.

In this Hadīth, the Messenger of Allah (may Allah’s peace and blessings be upon him) warns of supplicating against one’s children and property, because supplication is a serious matter, and Allah may answer it if it is made in an hour when all prayers are answered. Hence, it would actually harm the person who made the supplication and his children and property.

The Prophet (may Allah's peace and blessings be upon him) tells that Allah, the Almighty, answers the invocations of His slave, so long as he does not supplicate for an act of disobedience or for severing kinship ties, and so long as he is not hasty. The Prophet (may Allah's peace and blessings be upon him) was asked about the nature of haste that prevents the fulfillment of supplication. He explained that one complains that he supplicates repeatedly but gets no answer. Upon that, he thinks that his invocation is not going to be answered out of haste, so he stops asking Allah, the Almighty.

The Prophet (may Allah's peace and blessings be upon him) informs that the Almighty Lord becomes closest to the servant in the last third of the night. So, if you, O believer, find the success and ability to be among those who worship, pray, remember, and repent at this time, indeed it is something that should be seized and diligently achieved.

A Muslim is urged to remember Allah in the latter part of the night.

Times vary in their excellence with regard to Dhikr, supplication, and prayer.

Regarding the difference between his statement "the nearest the Lord to a servant" and his statement "the nearest a servant to his Lord is when he is prostrating", Mirak said: What is meant here is to identify the time when the Lord is closest to the servant, which is the middle of the night; whereas the purpose here is to demonstrate the state in which the servant becomes closest to the Lord, and that is the state of prostration.

This Hadīth shows the politeness of the Companions of the Prophet (may Allah's peace and blessings be upon him). They would sit in the Prophet's gathering wherever they could find a place, whether close to or far from the front. This is how one should behave when he enters upon a group sitting together. He should not proceed forward unless someone gives him his place or there is room for him in the front. That a person makes his way through a group that is sitting, as if he impels them to give way to him so that he sits in the front, is behavior that goes against the practice of the Prophet (may Allah's peace and blessings be upon him) and his Companions. Moreover, it indicates the person's arrogance and conceit.

A man came to the Prophet (may Allah's peace and blessings be upon him) and informed him about his interest and love for fighting and immigration in the cause of Allah. The man had left behind his parents. In another narration by Abu Dawūd: "He left behind his parents crying", out of their fear of him being killed. The man was waiting for the Prophet to approve his proposal. So the Prophet asked him: "Are either of your parents alive?" He said: "Yes, both of them are alive." The Prophet (may Allah's peace and blessings be upon him) said: "Do you seek reward from Allah?" He replied: 'Yes.' The Prophet (may Allah's peace and blessings be upon him) said: "Then return to your parents and be the best and kindest companion for them." In the narration by Abu Dawūd: "Go back to them and make them laugh just as you made them cry." The Prophet (may Allah's peace and blessings be upon him) guided the man to what is worthier and more obligatory on him, which is returning to his parents and giving them his best companionship. Serving the parents, obeying them, and seeking to please them is part of striving in the cause of Allah. In a narration by Al-Bukhāri and Muslim: "... then strive in their service ." The Prophet (may Allah's peace and blessings be upon him) explicitly stated in another Hadīth that dutifulness to parents, obeying them, and kindness to them is better than fighting in the cause of Allah, as in the narration reported by Ibn ‘Umar (may Allah be pleased with him) where he said: "A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him about the best deeds. He said: 'Prayer.' The man asked: 'Then what?' He said: 'Jihad.' The man said: 'I have parents (meaning, my parents are still alive).' The Prophet (may Allah's peace and blessings be upon him) said: 'Your kindness to your parents is better'" [Ibn Hibbān]. This Hadīth indicates that dutifulness to the parents is better than Jihad, except at times when Jihad becomes an individual obligation. In this case, it takes precedence over obedience to the parents.

Hadīth explanation: Paradise and Hell argued with each other, each mentioning the proof for its claim. This is from the matters of the unseen, which we are obliged to believe in even if our intellects may not understand it. Paradise challenged Hell, and Hell challenged paradise. Hell said that its occupants are the tyrants and the arrogant. The tyrants are those who are oppressive, harsh, and cruel. The arrogant are those who perceive themselves as better than others, and they deprive people of their rights and reject the truth. The Prophet (may Allah's peace and blessings be upon him) defined arrogance as: "Rejecting the truth and holding people in contempt." The tyrants and the arrogant are the people of the Hellfire (may Allah save us from it). Perhaps an occupant of the Hellfire might be kind to people and have good manners, but he is a tyrant regarding the truth and arrogantly turns away from it. His kindness and compassion for people do not benefit him in this case, and he will still be described as a tyrant and arrogant. The weak and poor will enter Paradise since they often follow the truth and do not turn away from it arrogantly and contemptuously. Allah, the Almighty, judged between them, saying: "You, Paradise, are my mercy. I bestow My mercy through you upon whomever I will." And He said to Hellfire: "You, Hellfire, are my punishment. Through you, I punish whomever I will." Then Allah said: "I will fill both of you completely." Allah took it as an obligation upon Himself to fill both Paradise and Hell. And yet Allah's mercy is greater and vaster than His wrath. On the Day of Resurrection, the people of Hellfire will be thrown into Hellfire while it keeps calling out: "Are there any more", meaning: Give me more, give me more. Then Allah will place His Leg (or Foot, as in one narration) over Hellfire, whereupon its sundry parts will come together, and it will then say: "Enough, enough," as it will be completely filled by this action. Paradise is vaster and wider than all the heavens and the earth. After its inhabitants enter it, there will still be spaces that will not have been filled. Allah will create special people for these spaces and admit them to Paradise by His grace and mercy, because He guaranteed to paradise that He would fill it.

The Prophet (may Allah's peace and blessings be upon him) clarified some forms of spending and put them in order according to the most obligatory ones in case numerous channels of spending crowd together, starting with the most important and then the next in importance. He stated that the money that brings one the highest reward for spending is the money that a Muslim spends on his dependents, like his wife and children, followed by spending on the mount that is prepared for war in the cause of Allah, then spending on one's friends and companions if they are fighters in the cause of Allah.

Arranging the channels of spending in order according to their merit in the way mentioned, and this order should be observed in case of numerous options.

Demonstrating that providing for one's dependents takes priority in terms of merit over other forms of spending.

Spending on Jihad in the cause of Allah, like preparing equipment and men for Jihad, is from the greatest channels of spending.

It was said: "In the cause of Allah" refers to every act of obedience, like Hajj, for instance.

This Hadīth indicates the excellence of the spaciousness of sitting places, for wide areas accommodate many people and ensure comfort and expansion of breasts. However, it depends on the circumstances, for some people might have small chambers. But the wider the better!

The Prophet (may Allah's peace and blessings be upon him) clarified that when a Muslim or a believer performs ablution and washes his face during the ablution, every minor sin he looked at with his eyes comes out of his face with the water falling after washing or with the last drop of water. When he washes his hands, every minor sin he committed with his hands comes out of his hands with the water or with the last drop of water. When he washes his feet, every minor sin his feet walked towards comes out with the water or with the last drop of water, until he comes out cleansed of minor sins by the end of ablution.

The merit of observing ablution and how it expiates sins.

It was the Prophet's practice to encourage people toward acts of obedience and worship by mentioning the recompense and reward associated with them.

Every part of a person's body is involved in certain sins; thus, each sin is attributed to the specific organ that committed it, and is washed away from each organ he has repented from.

Ablution involves physical purification by washing the body parts included in ablution, as well as spiritual purification of the sins committed by those body parts.

The Prophet (may Allah's peace and blessings be upon him) informed that a good and delightful vision during sleep is from Allah. He advised us to praise Allah for it and tell about it. However, if one sees what he dislikes and what is saddening, then it is from the devil. In this case, he should seek refuge with Allah from its evil without mentioning it to anyone, and it will not harm him as Allah has made what is mentioned a means of protection against the harm resulting from such a vision.

Types of visions: 1- Good vision: This is a true dream and glad tidings from Allah that one sees or that is seen for him. 2- Self-talk: This is something about which one talks to himself when awake. 3- Divilish vision: The devil's attempts to sadden, frighten, and horrify the son of Adam and cause him to experience grief.

Based on what is mentioned about the types of good vision, one should do three things: praise Allah for it, take it as a good omen, and talk about it to those he likes, not to those he dislikes.

Based on what is mentioned about the etiquette of the disliked vision, one should do five things: seek refuge with Allah from its evil and from the devil's evil, spit three times on his left upon getting up, never mention it to anyone, and in case he wants to go back to sleep, he should sleep on his other side and it will not harm him.

Ibn Hajar said: The rationale behind this is that if one recounts the good vision to someone he does not like, that person may interpret it for him in a manner that he dislikes either out of hatred or envy, and it may occur as interpreted, or he may hasten to himself sadness and grief therefrom. Hence, one is commanded not to recount his good vision to those he dislikes.

Praising Allah for His blessings and favors, as this leads to their continuity.

One shall collect a great reward if he were to suppress his anger when capable of unleashing it, especially when he opts for patience against temptations of anger for the sake of Allah. The reward is being summoned on the Day of Judgment in front of everyone to choose from the most beautiful women of Paradise whomever he desires.

The Prophet (may Allah's peace and blessings be upon him) expresses wonder, by way of admiration, at the believer's affairs and conditions because all of his conditions are good, and this is for none except the believer. Whenever something good happens to him, he thanks Allah for it and gets rewarded for showing gratitude. If something bad happens to him, he shows patience and seeks reward from Allah and, thus, gets rewarded for showing patience. So, he gets rewarded in all cases.

The merit of showing gratitude in prosperity and patience in adversity is that whoever does this will attain goodness in both abodes. However, one who neither shows gratitude in the case of blessings nor patience in the case of calamities will miss the reward and incur sin.

The merit of Imān (faith) and the fact that reward in all cases is for none but for those who have faith.

Showing gratitude at times of prosperity and patience at times of adversity are from the believers' characteristics.

Belief in Allah's decree and predestination makes the believer perfectly content with all of his conditions, unlike the non-believer, who is constantly discontented when experiencing hardship, and if he receives a blessing from Allah Almighty, he becomes preoccupied with it and gets distracted from obeying Allah, let alone using such a blessing in disobeying Him.

Anas ibn Mālik (may Allah be pleased with him) addressed a group of people who took some deeds lightly, saying: You take some sins lightly because you fail to consider the greatness of the One you disobey. They seem trivial in your sight; whereas the Companions used to consider them as destructive sins, given the greatness of the One disobeyed, and because they were extremely fearful and heedful of their Lord and used to hold themselves accountable for their actions.

A man came to the Prophet (may Allah's peace and blessings be upon him) and asked him to appoint him as a ruler like the rest of those whom he had appointed. So the Prophet (may Allah's peace and blessings be upon him) advised him as well as his Companions to have patience in the face of the future oppression and injustice that would be inflicted by rulers, who will monopolize the wealth and goods of the nation and deprive their subjects thereof. He commanded them to have patience until they meet him at his Basin.

Whenever the Prophet (may Allah's peace and blessings be upon him) sneezed: First: He would put his hand or garment over his mouth so that nothing would come out of his mouth or nose and hurt those around him. Second: He would lower his voice and not raise it.

Demonstrating the Prophet's guidance concerning sneezing and following his example in that.

It is recommended to put a garment, tissue paper, or the like over one's mouth and nose when sneezing lest something should come out and hurt those around him.

Lowering the voice while sneezing is required and is a sign of perfect manners and noble morals.

The Messenger of Allah (may Allah's peace and blessings be upon him) commands his Ummah to shun seven ruinous crimes and sins. When asked about them, he outlined them as the following: First: associating partners with Allah by taking anyone or anything as a peer and equal to Him and by devoting any act of worship to other than Allah Almighty. He began with polytheism because it is the gravest sin. Second: magic, which includes knots, incantations, treatments, and making smoke, affects the bewitched person's body, causing him to die or fall ill, or it causes separation between husband and wife. It is the work of the devil and mostly cannot be performed except through polytheism and pleasing the evil spirits by doing any of the things they like. Third: killing a person whose killing Allah has prohibited except by a legal cause implemented by the ruler. Fourth: consuming usury by taking it or any other form of benefit. Fifth: encroaching upon the property of a child whose father died before he reaches puberty. Sixth: fleeing the battle with the disbelievers. Seventh: accusing chaste and noble women of adultery, as well as accusing men.

Major sins are not limited to seven, but these seven are singled out due to their graveness and danger.

It is permissible to kill a person in legal retribution, for apostasy, or for committing adultery after getting married, with this being carried out by the legitimate ruler.

The Prophet (may Allah's peace and blessings be upon him) says that the sign that Allah wants good for His slave is to expedite the punishment for his sins in this world, so that the slave leaves the world without a sin to be punished for on the Day of Resurrection. Those who are reckoned for their deeds in the life of this world will go through a light questioning in the Hereafter. Also, the sign that Allah wants bad for a slave is that He does not punish him immediately in the life of this world until he comes with a full load of sins for which he receives due punishment on the Day of Resurrection.

The Companions were discussing the trial of the Antichrist, and expressing their fear thereof. The Prophet (may Allah's peace and blessings be upon him) told them that there was a more frightening trial than that of the Antichrist which was hidden polytheism, i.e. being insincere in one's intention and practice, such as improving something that is originally done for Allah's sake so as to attract people's attention.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah Almighty said: I am the One Who is most free from want of partners. He is Self-Sufficient beyond the need for anything; and if a person performs any good deed and devotes it to Allah and others, Allah discards this deed and does not accept it from him, and He turns it back to him. So, we should make our deeds sincerely devoted to Allah Almighty, for He only accepts what is done purely for His sake.

This serves as a warning about polytheism in all its forms and means that it prevents virtuous deeds from being accepted.

Our sense of Allah's self-sufficiency and greatness helps us do honorable deeds with sincerity to Him.

It was said to Osāmah ibn Zayd (may Allah be pleased with him): Why do you not go to ‘Uthmān ibn Affān (may Allah be pleased with him) and speak to him about the strife that has occurred among the people and the effort to put a complete end to it? He informed them that he spoke to him secretly, seeking the best interest, not inciting strife; that was because he did not want to openly denounce the rulers in public, lest it may be a reason for offense towards the Caliph - a door to strife and evil I will not be the first to open. Then, Osāmah (may Allah be pleased with him) said that he advised the rulers in secret and did not flatter anyone, even if he was a ruler, and did not flatter them by praising them to their faces falsely. This was after he heard the Prophet (may Allah's peace and blessings be upon him) say that a man will be brought on the Day of Resurrection and thrown into Hellfire, and his intestines will come out of his stomach quickly due to the intense heat and severe torment. He will go around his intestines in this state in Hellfire like a donkey goes around its millstone. The people of Hellfire will gather around him in the form of a circle surrounding him, and they will ask him: O so-and-so, did you not use to command what is right and forbid what is wrong?! He will say: I used to command what is right, but I would not do it, and I used to forbid what is wrong, but I would do it.

The basic rule concerning advice to the rulers is that it should be done privately, and a person should not speak about it among the general public.

The Hadīth gives a stern warning to those whose words do not match their deeds.

People should deal with the rulers politely and gently and should enjoin them to do what is right and forbid them from what is wrong.

The Hadīth denounces flattery to the rulers concerning the truth and revealing something different from what is inside, like a person who utters falsehood in flattery.

Ali ibn al-Husayn (may Allah be pleased with him) informs us that he saw a man invoking Allah at the grave of the Prophet (may Allah's peace and blessings be upon him). He forbade the man from doing so based on a Hadīth in which the Prophet (may Allah's peace and blessings be upon him) forbade visiting his grave repeatedly, and also forbade non-observance of remembering Allah and worshiping Allah at homes, thereby rendering them similar to graves. The Prophet (may Allah's peace and blessings be upon him) said that sending peace upon him will definitely reach him, regardless of the sender's whereabouts.

The Prophet (may Allah's peace and blessings be upon him) forbade that houses be free from prayers and thus become like graves, where prayer is not offered. He forbade frequently visiting his grave and gathering there in an usual manner, for this is a means leading to polytheism. He commanded that we invoke Allah's blessings upon him from any place on earth, for this will reach him from the near and the distant places alike; so, there is no need to frequent his grave.

The Prophet (may Allah's peace and blessings be upon him) forbade that houses be free from the worship of Allah Almighty.

It is forbidden to travel to pay a visit to the Prophet's grave, as he commanded that when we invoke Allah's blessings upon him, they reach him. We may only travel to go to the mosque and pray there.

It is prohibited to make visiting the Prophet's grave a form of celebration by repeating it in a specific way and at a specific time. This also applies to visiting any other grave.

This points out the Prophet's high status in the sight of his Lord, as Allah Almighty made the invocation of His blessings upon him permissible from any place and at any time.

As it was well established among the Companions that prayer must not be offered at graves, the Prophet (may Allah's peace and blessings be upon him) forbade to make houses like graves where prayer is not performed.

This Hadīth affirms the desirability of beginning with the right side in all good things. So, the Prophet (may Allah's peace and blessings be upon him) exhorts us to start from the right side when we wear our clothes or when we perform ablution. An exception are some organs included in the ablution, namely the two ears, the two palms, and the two cheeks. Each of those pairs is to be washed at the same time, if possible; otherwise, we should begind with the right one.

The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), informed that a woman came to her with her two daughters, asking for food. ‘Ā’ishah found nothing but a single date, which she gave to the woman. The woman split the date between her two daughters without eating any herself, then left. When the Prophet (may Allah's peace and blessings be upon him) entered, ‘Ā’ishah told him what happened. He said: Whoever is responsible for these daughters and takes care of them and treats them well—educating them, feeding them, giving them drink, clothing them, and enduring all that with patience—they will be a shield and a barrier for him from Hellfire.

Caring for daughters and striving to provide for them are among the finest righteous deeds that shield one from Hellfire.

It is recommended to give charity with whatever one can afford, even if it is small.

The profound compassion of parents toward their children.

Clarifying the condition of the households of the Messenger of Allah (may Allah's peace and blessings be upon him) and that his provision was just sufficient.

Illustrating the virtue of altruism, or selflessness, as a hallmark of the believers, for ‘Ā’ishah (may Allah be pleased with her) preferred the woman and her two daughters over herself, which indicates her generosity and nobility despite her own dire need.

The blessing of daughters is called 'trial' because of the hardship and fatigue involved in their upbringing, or due to some people's dislike for them, or because they often lack the means of earning and a livelihood.

Islam came to eradicate the detestable practices of the pre-Islamic era, and thus it calls for honoring and caring for daughters.

This reward is attained even in the case of caring for one daughter, as mentioned in some narrations.

The Prophet (may Allah's peace and blessings be upon him) informed that one who is granted two daughters, or two sisters, and he takes care of them by providing for them, raising them, directing them to goodness, and warning them against evil and the like until they grow up and reach puberty, he will come on the Day of Judgment along with the Prophet (may Allah's peace and blessings be upon him) like these two, and he joined his index and middle fingers.

The great reward for the one who looks after his daughters by providing for them and raising them until they get married or reach puberty, and the same applies to his sisters.

The reward for looking after daughters is greater than that of looking after sons, as nothing similar to this was mentioned about them. This is because providing for daughters and taking care of their affairs is greater than taking care of the sons' affairs since they are ‘Awrah (should be covered) and cannot manage their affairs or act like boys. Moreover, a father does not aspire to seek strength in his daughters against enemies, as is the case with his sons, or to depend on them to keep his name alive and the continuity of his progeny. Hence, one who provides for his daughters needs to be patient, sincere, and have a good intention, and this is why the reward is great, as he will be a companion of the Prophet (may Allah's peace and blessings be upon him) on the Day of Judgment.

Signs of puberty for a woman: reaching the age of fifteen, menstruating even before the age of fifteen, having pubic hair, which is the coarse hair that grows around the genitals, or having a nocturnal emission, which is the discharge of semen during sleep.

Al-Qurtubi said: By reaching puberty, he means reaching a state of independence, and in the case of women, they reach this state only when their husbands consummate the marriage with them. So, he is not referring here to their reaching puberty by menstruating and becoming religiously accountable, since a girl can get married before this and becomes in no need of a caretaker other than the husband, or she may menstruate without being independent in any of her interests, and if she is left alone, she might be lost and her affairs might be ruined. Rather, in this case she is even more entitled to support and protection and needs her caretaker to provide her with full protection until she gets married. Based on this meaning, our scholars stated that a girl's father is not exempted from providing for her when she reaches puberty but only when her husband consummates the marriage with her.

The Prophet (may Allah's peace and blessings be upon him) clarified that none will enter Paradise except the believers, and faith will not be perfect and the Muslim society will not be in good condition unless they love one another. Then, the Prophet (may Allah's peace and blessings be upon him) guided us to the best means of spreading love, namely spreading the greeting of peace among Muslims, as Allah has made peace a greeting for His slaves.

Entering Paradise is contingent on faith.

Perfect faith entails that a Muslim loves for his brother what he loves for himself.

It is recommended to spread the greeting of peace and extend it among Muslims, as this results in spreading love and security between people.

The greeting of peace is to be extended only to Muslims, as the Prophet (may Allah's peace and blessings be upon him) said: "Among yourselves".

Extending the greeting of peace eliminates division, abandonment, and rancor.

The importance of love between Muslims, which is a part of perfect faith.

Another Hadīth mentions that the complete form of the greeting of peace is: "As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh" (may the peace, mercy, and blessings of Allah be upon you); however, it is sufficient to say: "As-salāmu ‘alaykum" (peace be upon you).

This Hadīth highlights the virtue of loving one another for the sake of Allah. The meaning is that whoever does all of these things, i.e. each of the two parties, as the verb form implies, if he does them seeking the pleasure of Allah, the Almighty, not for a perishable interest or some purpose, then the love of his Master will be due to him. This, indeed, is the greatest reward and it indicates the honor of such deeds. It was also reported that: "Whoever loves, hates, gives, and withholds for My sake, he has perfected faith." "By Allah, I love you for the sake of Allah." He asked: "By Allah?" I replied: "Yes, by Allah." This is a proof that they frequently used oaths and repeated them for the sake of verification and confirmation. "Drew me close to himself", meaning: closely and intimately, displaying acceptance of what he told him, and to convey to him the glad tidings of what the Prophet (may Allah's peace and blessings be upon him) said about the one who does that. So, he said to him: 'Rejoice', meaning: at the state you are in because "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: 'Allah, the Almighty, said"; Mu‘ādh informed him that the Prophet (may Allah's peace and blessings be upon him) reported this statement from his Lord, Blessed and Exalted, so that Abu Idrīs would be certain about the statement and would fully rejoice over the news, since it was the statement of the Prophet (may Allah's peace and blessings be upon him) which he reported from his Lord, and not a personal opinion of Mu‘ādh (may Allah be pleased with him). "My love is certainly due", meaning: My love has been affirmed for them. "To those who love one another for My sake, sit with one another for My sake", meaning: Their gatherings are especially for the sake of Allah, for the sake of cooperation in the remembrance of Allah, the Exalted, establishing His limits, honoring His covenant, fulfilling His commands, preserving His laws, following His orders, and avoiding His prohibitions. "Visit one another for My sake", meaning: Their visits to one another are intended for Allah's sake and seeking His pleasure, love, and approval; whether they do it out of loving each other for His sake, or in cooperation on His obedience. "Cooperate and give one another for My sake", meaning: exert themselves for His pleasure, including spending on Jihad against His enemies, and other such things that they were commanded to do; as well as giving each other money if needed.

The Prophet (may Allah's peace and blessings be upon him) was asked: Which deed is dearest to Allah? He said: Offering the obligatory prayer at its appointed time prescribed by the Legislator. Then, being dutiful to one's parents by being kind to them, fulfilling their rights, and refraining from being undutiful to them. Then, making Jihad in the cause of Allah with one's life and wealth to make Allah's word supreme, defend the religion of Islam and its people, and spread its rituals. Ibn Mas‘ūd (may Allah be pleased with him) said: He informed me of these deeds, and if I had said to him: Then, what comes next? he would have informed me of more.

Deeds vary in their merit according to how dear they are to Allah.

Urging Muslims to be keen on performing deeds according to their degree of superiority.

The Prophet's replies concerning the best of deeds vary according to the various questioners, their conditions, and what is more beneficial to each of them.

Sa‘d ibn Abi Waqqās (may Allah be pleased with him) thought that he had superiority over those beneath him from among the weak because of his bravery and the like. So, the Prophet (may Allah's peace and blessings be upon him) said: Are you granted victory and provided with sustenance except through your weak ones, through their supplications, prayers, and sincerity? They are often more sincere in their supplications and more humble in their worship, as their hearts are free from attachment to the adornments of the worldly life.

Encouraging humility and preventing arrogance towards others.

Ibn Hajar said: If the strong are favored due to their bravery, the weak are favored due to their supplication and sincerity.

Encouraging kindness to the poor and giving them their rights, as it is one of the causes of Allah's mercy and support for you.

Allah, the Almighty, will call out to the people at the place of the standing on the Day of Judgment, saying: "Where are those who loved each other for My glory?" He will ask about them despite the fact that He knows where they are and everything else about them. He will declare their virtue at that time and place, to show His greatness. It means, where are those who loved each other for My glory and grandeur and not for any worldly purpose. Then, Allah, the Almighty, will say: "Today, I will shelter them under My shade." The relation of "shade" to Allah is that of honor. What is meant is the shade of the Throne. According to a version other than that in Sahīh Muslim: "besides the shade of My Throne." "On the Day wherein there is no shade but My shade." i.e. on that day, there will be no shade but that of the Throne of the Most Merciful.

The Prophet (may Allah's peace and blessings be upon him) heard a disturbing sound like that of a falling object. He asked the Companions who were with him about that sound, and they said: Allah and His Messenger know best. He (may Allah's peace and blessings be upon him) said to them: This sound that you heard is a stone that was thrown from the edge of Hellfire seventy years ago, and it kept descending and going down into it until it reached its bottom now when you heard the sound.

The Hadīth urges us to get prepared for the Last Day by righteous deeds and warns of Hellfire.

We are recommended to attribute knowledge to Allah Almighty about the things we have no knowledge about.

An instructor ought to arouse people's interest and draw their attention before addressing the intended topic. This allows for better understanding.

The Prophet (may Allah's peace and blessings be upon him) saw a man eating with his left hand, so, he ordered him to eat with his right hand. The man lied and said, out of arrogance, that he could not do this. So, the Prophet (may Allah's peace and blessings be upon him) supplicated against him to be deprived of the ability to eat with his right hand. Allah fulfilled His Prophet's supplication and the man's right hand was paralyzed and he could not raise it to his mouth after that with any food or drink.

It is obligatory to eat with the right hand and it is prohibited to eat with the left hand.

Disdaining to apply the Shariah rulings makes one worthy of punishment.

Allah Almighty honored His Prophet Muhammad (may Allah's peace and blessings be upon him) by answering his supplication.

The legitimacy of enjoining good and forbidding evil in all situations even while eating.

The Prophet (may Allah's peace and blessings be upon him) warned against Tiyarah, which is regarding something, audible or visible, as a bad omen whether it is from birds, animals, people with deformities, numbers, days, etc. He mentioned the "Tayr" (bird) in specific because it was commonly known during the pre-Islamic era of ignorance, as a bird would be urged to fly when someone intended to do something like travel, trade, or anything else. If the bird flew to the right, he would take this as a good omen and proceed with what he intended, whereas if the bird flew to the left, he would take this as a bad omen and refrain from doing what he intended. He informed us that it is Shirk. In fact, belief in bad omens is Shirk because none can bring goodness except Allah and none can ward off evil except Allah, alone with no partner. Ibn Mas‘ūd (may Allah be pleased with him) mentioned that a Muslim may feel in his heart something of this pessimism; however, he must dispel it with reliance on Allah along with utilizing the available means.

Tiyarah is Shirk because it entails the heart's attachment to other than Allah.

The importance of repeating significant issues to be memorized and to settle in the hearts.

Tiyarah is dispelled by reliance on Allah Almighty.

The command to rely on Allah alone and to have one's heart attached to Him.

Husayn ibn ‘Abdur-Rahmān (may Allah have mercy on him) informs us about his conversation with Sa‘īd ibn Jubayr (may Allah have mercy on him) regarding Ruqyah. Husayn had been stung by a scorpion and performed the Shariah-approved Ruqyah. After Sa‘īd asked him about his proof for such practice, so he related the Hadīth that he heard from Ash-Sha‘bi which indicates the permissibility of Ruqyah [to resist] the evil influence of the evil eye and poison. Sa‘īd, in return, praised him for it, yet, he narrated to him a Hadīth that recommends leaving it. It is the Hadīth narrated by Ibn ‘Abbās which includes the four characteristics of those who will enter Paradise without account or torment. They do not ask others to perform Ruqyah for them, do not cauterize, refrain from believing in bad omens, and rely sincerely upon Allah, the Exalted. ‘Ukkāshah immediately asked the Prophet (may Allah's peace and blessings be upon him) to supplicate Allah to include him among them. Another man stood up, asking the same thing, but the Prophet (may Allah's peace and blessings be upon him) gently told him that it was not possible in order to stop further requests.

The Prophet (may Allah's peace and blessings be upon him) clarified some of the practices of Jāhliyyah (the pre-Islamic era of ignorance) by way of warning and stressing the fact that all matters are in the Hand of Allah and nothing occurs except with His command and decree. These practices are: First: The people of Jāhliyyah used to think that a disease was contagious by itself. However, the Prophet (may Allah's peace and blessings be upon him) forbade such a belief that a disease could be naturally transmitted from one sick person to another, as Allah is the Disposer of the universe and the One Who sends down the disease and lifts it, and this only occurs according to His will and decree. Second: The people of Jāhliyyah used to make a bird fly when setting out on a journey or for trade. If the bird flew towards the right, they would take that as a good omen, but if it flew towards the left, they would consider this an evil omen and would return. The Prophet (may Allah's peace and blessings be upon him) forbade such an act of taking birds as a bad omen and made it clear that it is a false belief. Third: The people of Jāhiliyyah used to say that if an owl fell on a house, its dwellers would be stricken by a disaster, but again the Prophet (may Allah's peace and blessings be upon him) forbade taking this as an evil omen. Fourth: He forbade taking the month of Safar, which is the second month in the lunar calendar, as a bad omen. It is said that "Safar" is: a snake in the stomach that affects cattle and people, claiming that it is more contagious than scabies; however, he negated such a belief. Fifth: He commanded that one should move far from the leper as he would move far from the lion as a precaution and to seek one's safety and utilize the available means as commanded by Allah. Leprosy: a disease that eats away a man's organs.

It is obligatory to rely upon Allah, depend on Him, and utilize the permissible means.

It is obligatory to believe in Allah's decree and predestination and to believe that causes lie in the Hand of Allah and that He is the One Who makes them effective or ineffective.

Invalidating the practice of some people who take bad omens in certain colors like black and red, or certain numbers, names, persons, or disabled people.

The prohibition of approaching a leper, and similarly others afflicted with contagious diseases, is one of the causes that commonly lead to their effects as destined by Allah. So, causes do not act independently; rather, Allah is the One Who deprives them of their powers, if He wills, and they become thus of no effect, or if He wills, He keeps their powers and they, thus, cause an effect.

The Prophet (may Allah's peace and blessings be upon him) informed the Companions that Muslims would win victory over the Jews of Khaybar the following day at the hands of a man to whom he would give the banner, which is the flag the army takes as its slogan. Among the traits of this man is that he loves Allah and His Messenger and Allah and His Messenger love him. So, the Companions spent their night conversing and talking about the one who would be given the banner, hoping to win that great honor. In the morning, they went to the Prophet (may Allah's peace and blessings be upon him), each wishing to be the one who would win that honor. The Prophet (may Allah's peace and blessings be upon him) asked about ‘Ali ibn Abi Tālib. It was said: He is sick suffering from sore eyes. So, he (may Allah's peace and blessings be upon him) sent for him, and when they brought him, he spat his honorable saliva into ‘Ali's eyes and supplicated for him. ‘Ali thus recovered from his sickness as if he had suffered no pain at all. Then he gave him the banner and ordered him to proceed gently until approaching the enemy's fortress, and he should then invite them to Islam. In case they respond to him, he should inform them of what is obligatory upon them. Then, the Prophet (may Allah's peace and blessings be upon him) clarified to ‘Ali the merit of calling people to Allah and the fact that if the preacher succeeds in guiding one single person, that will be better for him than having red camels, which represent the Arabs' most precious property, to possess or give out in charity.

Superiority of ‘Ali ibn Abi Tālib (may Allah be pleased with him) and the Prophet's testimony for him that he is loved by Allah and His Messenger and that he loves Allah and His Messenger.

The Companions' keenness to pursue goodness and their competing in doing good deeds.

It is a Shariah directive to adhere to good manners in fight, and give up rashness and needless disturbing voices.

Foretelling victory over the Jews and healing the eyes of ‘Ali ibn Abi Tālib, by Allah's permission, are among the signs of the Prophet's prophethood.

Making people embrace Islam is the greatest purpose behind Jihad.

Preaching should be carried out gradually, so the disbeliever should be at first asked to embrace Islam by pronouncing the Two Testimonies of Faith, and then he should be commanded to perform the obligations of Islam.

The merit of calling to Islam and the good it entails for the one called and the caller, as the former might be granted guidance and the latter would be greatly rewarded.

Warning against the dangers of the tongue, the Prophet (may Allah's peace and blessings be upon him) says that a man once swore that Allah would not forgive a sinner. It was as if he was passing a judgment that limits Allah's authority, believing in his credit and the sinner's disgrace. His conceit implies his rudeness toward Allah, a practice that subjected him to a miserable fate in life and the Hereafter.

The Messenger of Allah (may Allah's peace and blessings be upon him) informs us that whoever utters the word of Tawhīd (monotheism), knows its meaning and acts accordingly, and bears witness that Muhammad (may Allah's peace and blessings be upon him) is the slave and Messenger of Allah, acknowledges the fact that Jesus is a slave of Allah and a messenger from Him, whom Allah created by saying: "Be" and he was, and that he was one of the souls created by Allah, and declares his mother (Mary) innocent of the Jews' accusations, and believes that Paradise is true and Hellfire is true while believing in their existence and in their being bliss and punishment from Allah, and dies in this state, he will be admitted to Paradise even if he has been negligent in performing acts of obedience and has committed sins.

Allah Almighty created Jesus, son of Mary, by the word (Be) without a father.

Combining the two facts that Jesus and Muhammad (may Allah's peace and blessings be upon them both) are both slaves of Allah as well as His messengers. So they are Allah's messengers, thus, they must not be rejected; and they are Allah's slaves, thus, they must not be worshipped.

The merit of Tawhīd and how it expiates sins, and the fact that the monotheist will be eventually admitted to Paradise, even if he commits some sins.

The Prophet (may Allah's peace and blessings be upon him) says that whoever dies while not associating anything as a partner with Allah will end up in Paradise, even if he is punished for some of his sins; and that whoever dies while associating anything as a partner with Allah will abide in Hellfire forever.

This points out the merit of monotheist belief and that it is the means of salvation from an eternal stay in Hellfire.

Paradise and Hellfire are close to people, and only death separates them.

It warns against polytheism, little or much, for salvation from Hellfire is attained by avoiding it.

What matters in one's deeds is how they end up.

The Hadīth shows that a Muslim should praise Allah, the Exalted, when he sneezes because the sneezer got a great benefit from sneezing. Sneezing releases the condensed air in one's head which otherwise would have caused serious diseases. Therefore, praising Allah is prescribed for this blessing. Further, anyone who hears someone praising Allah after sneezing should say: ‘yarhamuk Allah’ (may Allah have mercy on you). Then the sneezer should reply: ‘yahdīkum Allah wa yuslih bālakum’ (may Allah guide you and grant you well being). Thus, sneezing benefits both the sneezer and the one who heard him, and this reflects one of the great bounties granted by this religion to the people.

Whenever the groups of fighters from the people of Yemen came to ‘Umar ibn al-Khattāb as reinforcements to the Muslim armies in their battles, he would ask them: “Is there amongst you Uways ibn ‘Āmir.” He continued to do so till Uways (may Allah have mercy upon him) came to him. ‘Umar asked him: “Are you Uways ibn ‘Āmir?” He replied in the affirmative. ‘Umar further asked: “Are you from Qarn, of the Murād tribe?” Uways said: 'Yes.' ‘Umar asked: “Did you suffer from leprosy and were cured from it except for the spot of a dirham?” He replied in the affirmative. ‘Umar asked: “Is your mother still alive?” Uways replied: 'Yes.' Thereupon, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This should not, however, be understood to denote the superiority of Uways over ‘Umar, or that ‘Umar’s sins were not forgiven. Rather, there is a consensus that ‘Umar was superior to Uways, for the former is a Companion and the latter is a Tābi‘i. However, the Hadīth informs that Uways was a person whose supplication was readily answered by Allah, the Exalted, and that ‘Umar was instructed to seek more good and benefit from the supplication of those to whom it is hoped Allah will respond. This is similar to the Prophet’s command to us to supplicate for him, invoke the blessings of Allah upon him, and ask Allah to grant him the rank of Al-Wasīlah, even though the Prophet is the best among all the children of Adam. Then, ‘Umar asked him to seek forgiveness for him, which Uways did. After that, ‘Umar asked: “Where will you go?” Uways replied: “Kufa.” ‘Umar said: “Shall I write a letter for you to its governor ordering him to give you money from the Muslim treasury that will be sufficient for you?” Thereupon, Uways said: “It is dearer to me to be one of the ordinary and poor people.” The following year, a man from the elite people of Kufa made the journey of Hajj and met ‘Umar, who asked him about Uways. The man replied: “I left him living in a modest house and having little furniture.” Upon that, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This man went to Uways and said to him: “Ask forgiveness for me.” Uways said: “You have just returned back from a blessed journey. So, you ask forgiveness for me.” Then, Uways thought he might have met ‘Umar. So, he asked him: “Did you meet ‘Umar?” The man replied in the affirmative. Uways asked forgiveness for him. Consequently, people recognized his merit and took an interest in him. Therefore, he left Kufa and went to another place where no one knew him.

Anyone who goes to visit a sick person or visits one of his brothers for the sake of Allah, an angel calls out from the heavens and says: "You have been purified of your sins and been made glad for the abundant reward that Allah has for you, and have owned a palace in Paradise to live in."

This Hadīth reports the reason why the first son of Adam will share a part of the guilt or responsibility of all the blood that is spilled subsequent to him. The name of the killer is said to be Qābīl (Cain) and the victim Hābīl (Abel), but this was not reported with an authentic chain of transmission. Qābīl killed his brother Hābīl out of envy towards him. They are the first killer and victim among the children of Adam, so Qābīl is responsible for part of the sin of all the blood that is spilled after him because he was the first to commit murder, and everyone who murders after him has followed his example regardless of the means that they use.

The Hadīth of ‘Amr ibn al-Āas (may Allah be pleased with him) which includes the subject of conveying glad tidings and congratulating because it bears a story. The summary of this great story is that some of his companions were present with him while he was in the throes of death. He cried profusely and turned his face towards the wall as he was about to depart this world, so his son said to him: Why are you crying so long as the Prophet (may Allah's peace and blessings be upon him) had given you the glad tidings of entering Paradise? He said: O my son, I was in three different states (in this world). Then he described these three states. First, he used to hate the Prophet so much and there was no one on the face of the earth who hated him more, and wished he could catch him and kill him, and that was extreme disbelief. He remained like that until Allah instilled love for Islam in his heart. So, he went to the Prophet and said: O Messenger of Allah, extend your right hand so that I may give you my pledge of Islam. The Prophet (may Allah's peace and blessings be upon him) who was the best of all people in terms of manners, extended his hand, but ‘Amr withdrew his hand, not out of arrogance, but rather to ascertain what he was about to say. The Prophet asked him: What is the matter? He said: O Messenger of Allah, I have a condition (for embracing Islam). The Prophet asked: What is your condition? He said: That Allah forgive all my previous disbelief and sins. That was his biggest worry,(may Allah be pleased with him) fearing that Allah would not forgive him due to what he had done previously. So the Prophet (may Allah's peace and blessings be upon him) said to him: Do you not know that Islam wipes out what precedes it, and that migration wipes out what precedes it, and that the pilgrimage wipes out what precedes it? Three things wipe out all sins: Islam: it wipes out what precedes it according to the text of the Qur’an; Allah, the Exalted, says: {Say to those who have disbelieved [that] if they cease, what has previously occurred will be forgiven for them. But if they return [to hostility] - then the precedent of the former [rebellious] nations has already taken place} [Sūrat al-Anfāl: 38]. Hijrah: when one's homeland is a land of disbelief and he emigrates from it, this action wipes out what preceded it. Hajj: it wipes out what preceded it, as the Prophet (may Allah's peace and blessings be upon him) said: "The accepted Hajj has no reward but Paradise." So ‘Amr (may Allah be pleased with him) pledged allegiance to the Prophet and loved him intensely, so much so that the Prophet became the dearest of all people to him and he could never take a good look at him out of reverence for him. Glorified is Allah who turns the hearts! In the past, he hated him so much that he wished to kill him, and now he is not even able to lift his eyes to him out of reverence for him, and is not able to describe him because he never fully stared at him out of awe and respect. ‘Amr (may Allah be pleased with him) said that if he had died in the first state, he would have been from the dwellers of Hellfire. Then he said that if he had died in the second state, he could have hoped to be from the dwellers of Paradise. Notice his cautious choice of words; he was definitive in saying that if he had died in the first state, he would have been from the dwellers of Hellfire; but when it came to the second state, due to his intense fear, he said that if he had died in that state: "I could have hoped to be from the dwellers of Paradise," and he did not say: "I would have been from the dwellers of Paradise," since the confirmation of admittance to Paradise is a difficult thing to make. Then he said that, afterwards, he was entrusted with many affairs – being a ruler and a leader – and there occurred the incident of the battle with Mu‘āwiyah and others, and ‘Amr ibn al-‘Ās was known to be one of the shrewdest and most intelligent men among the Arabs. So he said: I fear that what had occurred after the second state might have nullified my deeds. Then he gave orders that no wailer (a woman who wails and laments the deceased) should follow his funeral, and that after they bury him, they should remain at his grave for as long as it would take them to slaughter a camel and distribute its meat, until he had answered the questions of the messengers of his Lord, meaning the angels who come to the dead person after he is buried. When the dead person is buried, two angels come to him and make him sit upright in his grave and ask him three questions: Who is your Lord? What is your religion? Who is your Prophet? So, ‘Amr ibn al-‘Ās (may Allah be pleased with him) ordered his family to stand by his grave for a time interval equal to the time it would take them to slaughter a camel and divide its meat, to seek solace and comfort in their presence. This is evidence that the deceased person can sense the presence of his family, and it was confirmed from the Prophet (may Allah's peace and blessings be upon him) that the deceased person hears the sound of their footsteps when they are leaving after his burial. Though the sound of sandals as they beat the ground is almost inaudible, the deceased hears it as the mourners depart after burying him. It was confirmed from the Prophet (may Allah's peace and blessings be upon him) in a sound Hadīth that when he buried a dead person, he used to stand over his grave and say: "Seek forgiveness for your brother and ask for steadfastness for him because he is being asked right now." So, when the dead person is buried, it is recommended to stand over his grave and say: "O Allah, make him firm (thrice); O Allah, forgive him (thrice)." Whenever the Prophet (may Allah's peace and blessings be upon him) said "Salām" (greetings of peace), he used to say it thrice; and whenever he made a supplication, he used to repeat it thrice. In short, the son of Āmr Ibn al-‘Ās said to him: "The Prophet (may Allah's peace and blessings be upon him) gave you the glad tidings of being admitted to Paradise", and he said this as a way of giving glad tidings and congratulating for it.

According to the Hadīth reported by Anas ibn Mālik (may Allah be pleased with him), whenever the Prophet (may Allah's peace and blessings be upon him) spoke a word, he would repeat it three times to be understood. "Until it is understood from him" indicates that if the speech is understood without repetition, then he would not repeat it. However, if a person cannot understand what is said: like when there is someone who does not know the meaning properly, or one who has deficient hearing, or there is much noise, then it is recommended for the speaker to repeat his words until he is understood properly. Moreover, whenever he greeted a group of people "he would greet them thrice," i.e. he did not repeat it more than thrice. He would extend the greeting once, and if it was not returned he would repeat it. If it was not returned, he would extend it for a third and last time. Likewise, when seeking permission to enter, he would seek it thrice, i.e. when he came to visit someone he would knock at the door thrice. If no one answered, he would leave. This the Sunnah of the Prophet (may Allah's peace and blessings be upon him) to repeat things thrice then stop.

This Hadīth tells about a manifest miracle that occurred to two of the Companions of the Prophet (may Allah's peace and blessings be upon him). Some versions of the Hadīth identify them as ‘Abbād ibn Bishr and Usayd ibn Hudayr (may Allah be pleased with both of them). These two noble Companions were with the Prophet (may Allah's peace and blessings be upon him) on a very dark night wherein a person would not easily find his way. Therefore, Allah honored them with a miracle; He caused a light similar to the light of a lamp to appear before them to illuminate their way. When the two Companions parted, each had his own light leading him to his home safe and secure.

The Companions used to see ‘Umar ibn al-Khattāb (may Allah be pleased with him) judging matters that were not clear or understandable to them. Then, afterwards, after these matters became clear, they would find out that ‘Umar's judgment regarding them was correct and in accordance with the way those matters unfolded in reality.

This Hadīth urges Muslims to associate with good people. This requires refraining from accompanying the disbelievers and the hypocrites, because their companionship affects one's religiousness. The 'believer' in this Hadīth refers to any number of believers. The necessity of seeking the company of the righteous was confirmed even more by “and let no one eat your food except an Allah-fearing person,” meaning: a pious person who puts his energy in worshiping Allah. Therefore only faithful and righteous people should be invited to eat.

The Prophet (may Allah's peace and blessings be upon him) informs us about two things, which if a Muslim observes, he will enter Paradise. First: protecting the tongue from saying things that displease Allah Almighty. Second: preserving the private parts from obscenity. This is because these two organs are often used in the perpetration of sins.

Protecting one's tongue and private parts is a means of entering Paradise.

He singled out the tongue and the private parts because they are the greatest sources of trials for people in this world and in the Hereafter.

The person whom Allah, the Almighty, protects from saying what incurs His wrath and from committing adultery has been saved and will enter Paradise.

The Prophet (may Allah's peace and blessings be upon him) informs us that there are people who do not think before they speak whether what they are about to say is good or evil. The result of this thoughtlessness is that this person, if he said something that displeases Allah, would expose himself to the punishment of Allah in the fire of Hell. He may speak a word that is so evil that it would cause him to fall into Hellfire farther than the distance between the east and the west.

Anas ibn Mālik (may Allah be pleased with him) reported that a man wanted to travel, so he came to the Prophet (may Allah's peace and blessings be upon him) to ask for his permission and to seek provision. Therefore, the Prophet (may Allah's peace and blessings be upon him) supplicated for him, so that his supplication would serve as a provision for the man. The man's provision was for him to observe religious commands and avoid prohibitions. The man asked for more, anticipating more blessings. So the Prophet (may Allah's peace and blessings be upon him) gladdened his heart with supplicating Allah to forgive his sins. The man asked for more, anticipating more blessings. So the Prophet (may Allah's peace and blessings be upon him) made a final supplication that invokes both righteousness and success. He supplicated Allah to make good things of the worldly life and the Hereafter easy for this man wherever and whenever he happens to be.

When Ibn ‘Umar (may Allah be pleased with him) would leave to Makkah to perform Hajj, he would bring along with him a donkey to rest on when he became tired of riding the camel. Once, he met a Bedouin and asked him: "Are you so and so the son of so and so?" He said: 'Yes.' So, Ibn ‘Umar dismounted from his donkey and said: "Take this and ride it," and he gave him a turban that was tied on his head and said to him: "Tie your head with this." It was said to ‘Abdullāh ibn ‘Umar: "May Allah guide you!" or "May Allah forgive you!" These people are Bedouins, and Bedouins are satisfied with much less – meaning why would you leave your donkey and walk on your feet and give him your turban that you wrap your head with, while he is a Bedouin who would be satisfied with much less? Ibn ‘Umar replied: "The finest form of dutifulness is maintaining relations with those whom one’s father loved." This means that it is from dutifulness that if someone’s father, mother, or relative passes away, that he shows kindness to those whom they loved, and this is not only restricted to their friends, but even their friends' relatives. He then said: "and this man's father was a friend of ‘Umar", meaning ‘Umar ibn al-Khattāb, his father. Because he was a friend of his father, he was kind and generous to him out of dutifulness to his own father ‘Umar (may Allah be pleased with him).

The Prophet (may Allah's peace and blessings be upon him) passed by Anas while he was playing with some boys, as he was a young boy too. So he greeted them while they were playing and then called Anas ibn Mālik (may Allah be pleased with him) and sent him on an errand. This caused him to be late for his mother, and when he came to her, she asked him: "What was it that delayed you?" He said: "The Prophet (may Allah's peace and blessings be upon him) sent me on an errand." She asked: "What was his need?" He said: "I am not telling anyone the secret of the Messenger of Allah (may Allah's peace and blessings be upon him)." So she said: "Do not tell anyone the secret of the Messenger of Allah (may Allah's peace and blessings be upon him)" In support and agreement with him and establishing an excuse for his refusal to tell her the secret of the Messenger of Allah (may Allah's peace and blessings be upon him). Then Anas said to his student Thābit al-Banāni, who kept his company: "If I were to inform anyone of the errand that the Prophet (may Allah's peace and blessings be upon him) sent me on, I would have informed you of it."

The Messenger of Allah (may Allah's peace and blessings be upon him) informs us in this Hadīth that if someone leaves their house and says, "In the name of Allah; I trust in Allah; there is no might and no power save in Allah", an angel will call out to him, saying: O servant of Allah, you have been guided to the straight path, you have been sufficed against your worries, and you have been protected from your enemies. So the devil assigned to him will move away from him, and another devil will say to the former: How can you misguide someone who has been guided, sufficed, and protected from all of the devils! Because he said those words, you cannot overpower him.

Hudhayfah (may Allah be pleased with him) reported that whenever they were present with the Prophet (may Allah's peace and blessings be upon him) at a meal, they would not stretch their hands to the food until the Messenger of Allah (may Allah's peace and blessings be upon him) began and placed his hand first. He said: On one occasion, we were with him at a meal when a young girl came rushing as though she were being pushed, and she went to place her hand in the food. The Messenger of Allah (may Allah's peace and blessings be upon him) took hold of her hand. Then a Bedouin came as if he too were being pushed, and he (may Allah's peace and blessings be upon him) took hold of his hand before it touched the food. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: Indeed, the devil can eat food when a person begins eating without mentioning Allah's name. He brought this girl to make the food permissible (for himself) through her, so I caught her hand. Then he brought this Bedouin to make it permissible through him, so I caught his hand. By the One in Whose Hand my soul is, the devil's hand is in my hand together with hers. Then he mentioned Allah's name and ate.

The Companions' respect for the Messenger of Allah (may Allah's peace and blessings be upon him) and their politeness with him.

Among the etiquettes of eating is that the younger should wait until the elder or more virtuous person begins to eat.

The devil incites the heedless to acts he approves of, thereby achieving his aim, as seen in this Hadīth.

An-Nawawi said: The scholars said: It is recommended to say 'Bismillāh' (in the Name of Allah) aloud so that others may hear it and be reminded of it.

If someone came to eat and you did not hear him mention Allah's name, you can hold his hand until he mentions Allah's name.

The obligation to change evil through knowledge for the learned, and through physical intervention for those capable.

This Hadīth is among the signs of prophethood of the Messenger of Allah (may Allah's peace and blessings be upon him), as Allah Almighty informed him of what happened in this story.

The devil cannot partake of the food of the believers unless the name of Allah is not mentioned over it.

It is recommended to teach people the etiquette of eating and drinking in Islam.

It is recommended to swear an oath (by Allah) to emphasize a matter to the listener.

An-Nawawi said: Mentioning Allah's name when drinking water, milk, honey, broth, medicine, and all other beverages, just as mentioning Allah's name when eating food.

An-Nawawi said: If one intentionally, forgetfully, ignorantly, under compulsion, or due to some other impediment fails to mention Allah's name at the beginning of the meal but is later able to do so during eating, it is recommended to say: Bismillāhi awwaluhu wa ākhiruh (In the Name of Allah at its beginning and its end). This is based on the Prophet's saying: "When any of you eats, let him mention Allah's name. If he forgets to mention Allah's name at the beginning, let him say: In the Name of Allah at its beginning and end." [Narrated by Abu Dāwūd and At-Tirmidhi]

The Prophet (may Allah's peace and blessings be upon him) relates to us about a group of believers who, on the Day of Judgment, will have pulpits and elevated places where they will sit as a sign of honor for them from Allah. This is due to their love of each other for the sake of Allah and glorifying Him, and their love for each other due to the faith that they are united in. Even the prophets (peace be upon them) will wish to have their status. This does not necessarily mean that they are better than the prophets, because this particular virtue does not supersede the general virtue.

The Prophet (may Allah's peace and blessings be upon him) delivered a sermon on the Day of ‘Arafah, during the Farewell Hajj in 10 AH, and it was called so because he (may Allah's peace and blessings be upon him) bid people farewell therein. He commanded all people to fear their Lord by obeying His commands and avoiding His prohibitions. He also ordered them to perform the five prayers that Allah Almighty has made obligatory every day and night, to fast the month of Ramadān, to give the Zakah due on their wealth to those who are entitled to it and not to withhold it out of stinginess, and to obey those whom Allah has assigned as their rulers when their obedience does not entail disobeying Allah. Whoever does these things that are mentioned, his reward is admission to Paradise.

Such deeds are from the causes that lead to Paradise.

The Prophet (may Allah's peace and blessings be upon him) urges the Muslim to greet his fellow Muslim with peace whenever he meets him; even if they are walking together and something separates between them, like a tree, a wall, or a big rock, and then he meets him, he should greet him with peace once again.

It is recommended to spread the greeting of peace and repeat it whenever there is a change in state.

The Prophet (may Allah's peace and blessings be upon him) was extremely keen on spreading the Sunnah of exchanging the greeting of peace excessively, given the affection and familiarity that it fosters among Muslims.

The greeting of peace is to say: "As-salāmu ‘alaykum" (peace be upon you) or "As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh" (may Allah's peace, mercy, and blessings be upon you), apart from the handshaking that takes place upon meeting for the first time.

The greeting of peace is a form of supplication, and Muslims do need to supplicate for each other even if this is done repeatedly.

When Allah created Adam, He ordered him to go to a group of angels and greet them with peace and then listen to their response to his greeting because that would be the prescribed greeting for him and his offspring after him who follow the religion of the messengers. So he said: As-Salāmu ‘alaykum (peace be upon you), and they replied: As-Salāmu ‘alayk wa rahmatullāh (peace and mercy of Allah be upon you), adding 'rahmatullāh' (mercy of Allah). This has, thus, become the prescribed wording when greeting and returning the greeting. Other Hadīths had the addition: "wa rahmatullāh wa barakātuh (...and mercy of Allah and His blessings be upon you!)"

A man came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, what if a man comes to me wanting to take my money? He said: You are not required to submit to him and give him your money. He said: What if he fights with me? He said: You are permitted to fight him. He said: What if he kills me? He said: Then you would be a martyr. He said: What if I kill him? He said: He deserves to be punished in Hellfire on the Day of Judgment.

An-Nawawi said: Defending one's womenfolk is obligatory without disagreement. As for defending oneself to the point of killing, there is a difference of opinion in our school and others; whereas, defending one's wealth is permissible but not obligatory.

The Hadīth is evidence that knowledge precedes action, as this Companion asked the Messenger of Allah (may Allah's peace and blessings be upon him) about what was required of him before acting.

One should follow a gradual approach in repelling an aggressor—by advising him or calling for help—before resorting to fighting him. But if it starts fighting, the aim should be to repel him, not to kill him.

The blood, wealth, and honor of a Muslim are inviolable.

An-Nawawi said: Know that martyrdom is of three categories. The first is the one killed in battle against the disbelievers due to one of the causes of the fighting. This person has the rulings of martyrs both in the Hereafter and in worldly terms, meaning he is not to be washed or prayed over. The second is considered a martyr in terms of reward only, not in worldly rulings—such as the one who dies of a stomach illness, the one who dies in a plague, the one who dies under a collapsed building, the one killed while defending his wealth, and others whom authentic Hadīths have referred to as martyrs. Such a person is washed and prayed over, yet he receives the reward of martyrs in the Hereafter, though not necessarily equal to the reward of the first category. The third is someone who, for example, stole from the war booty or committed similar acts, and for whom narrations have come denying him the title of martyr, even if he was killed in battle against the disbelievers. This person has the rulings of martyrs in the worldly sense—so he is not washed or prayed over—but he does not receive the full reward of martyrs in the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) encourages his Ummah to do goodness that involves, as he mentioned, forty good qualities. He mentioned only one quality, which is the best of them, and kept the rest unknown. This quality is the case when a sheep owner lends a poor person a milch goat to benefit from its milk and return it after meeting his/her need to its owner. This Hadīth indicates that righteous deeds are easy and numerous, and thus people should compete in doing them.

This Hadīth sets a major principle and guides to a great benefit; it is that a believer should strive to help fulfill the need of others, whether his efforts bear fruit fully or partially or bear no fruit at all. One way to help people is to intercede on behalf of those who need things from the rulers or the dignitaries, or those who can fulfill their needs. Many people avoid to intercede for others if they are not sure whether their intercession would be accepted or not; hence, they miss much reward from Allah, and miss doing a favor to a fellow Muslim. Therefore, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions to help the ones with need by interceding with him so that they receive their reward from Allah based on the Prophet's statement: "Intercede and you will receive reward." Good intercession is beloved to Allah; He says in the Quran: {Whoever intercedes for a good cause will have a reward therefrom} [Sūrat An-Nisā’: 85]. Along with hastening to receive the reward, the intercessor also hastens to do a favor to his Muslim brother, and that person will owe him. Striving to help people in good things that may or may not bear fruit is indeed an immediate goodness, and a way to train oneself to cooperate in righteousness and piety, and a start to intercede about things which are certain or likely to be fulfilled. The Prophet's statement: "And Allah will decide whatever He wishes on the tongue of His Prophet" means that Allah decrees what He willed in His eternal knowledge as to whether the interceded matter will take place or not. Hence, it is required to intercede and he will be rewarded for his intercession, whether the intercession is accepted or not.

The dreams of believer at the end of time are true. It may be a dream about something that is happening in real life, or something that is going to happen, and then it happens exactly as in the dream. So, such a dream is considered like prophetic revelation in the truthfulness of its content or indication. "The dream of a believer is one part from forty-six parts of prophet-hood", i.e. from the parts of prophetic knowledge, considering that it includes information about the unseen. Prophet-hood is gone but its knowledge remains. The number forty six was specified because the age of the Prophet (may Allah's peace and blessings be upon him) in the soundest narrations was sixty-three at the time of his death. His prophetic mission lasted for twenty-three years, as he was sent with the message of Islam at the age of forty. For six months before the start of his mission, he used to see good dreams (visions), which would come true as clear as daylight. Then he saw the angel (Jibrīl) while awake. So, the ratio of the period of revelation received in dreams (six months) to the duration of his prophet-hood (twenty-three years) is one half to twenty three, which is equal to one part to forty six parts. His statement: "Those of you who have the most truthful dreams are those who are the most truthful in speech", means that if the person is truthful in his speech and close to Allah, then his dreams are mostly closest to being true. This is why he specifically mentioned the righteous in the narration of Al-Bukhāri: "A good dream comes from a righteous man." As for the one who is not truthful in his speech and commits sins openly and secretly, then his dreams are mostly the result of the devil manipulating his mind. Ibn al-Qayyim (may Allah have mercy upon him) said: "Whoever wishes to have truthful dreams, then he should be truthful and eat from lawful earnings while observing Allah's commands and prohibitions, and let him go to sleep in a state of purification and face the Qiblah and say Dhikr until he falls asleep. If he does so, his dreams will hardly ever be false.”

The Prophet (may Allah's peace and blessings be upon him) informs us that the best dhikr (remembrance of Allah) is Lā ilāha illa Allah (there is no god but Allah), which means that no one is worthy of worship except Allah; and that the best supplication is Alhamdulillah (praise be to Allah), and it means acknowledgment that Allah Almighty is the Bestower of favors and the One worthy of possessing the attributes of perfection and excellence.

This urges us to mention Allah often by uttering the testimony of faith and the supplication of praise.

A man came to the Prophet (may Allah's peace and blessings be upon him) wishing to fight in the cause of Allah with him. He was completely covered in an iron armor, but had not yet entered Islam. He said: "O Messenger of Allah, do I fight in the cause of Allah and then enter Islam, or enter Islam then fight in the cause of Allah?" he said to him: "Embrace Islam, then fight in the cause of Allah." So, the man embraced Islam, then fought in the cause of Allah until he was killed. Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "He did a little but was greatly rewarded", i.e. he did a little and was rewarded a lot in relation to the period he lived as a Muslim, as the time between the man's embracing of Islam and his death was a short one, yet he was rewarded in abundance. That is because fighting in the cause of Allah, Exalted, in order to raise high His Word is one of the most virtuous deeds and most tremendous in reward.

The Prophet (may Allah's peace and blessings be upon him) asked his Companions if they wanted him to guide them to deeds that would be a means of forgiving sins and erasing them from the records of the guardian angels and elevating ranks in Paradise. The Companions said: Yes, we want this. He said: First: Completing and perfecting the ablution despite hardships like coldness, scarcity of water, physical pain, and hot water. Second: Frequent steps—distance between the two feet—made to mosques, given the remoteness of the house from the mosque and the frequent repetition. Third: Waiting for the time when the prayer becomes due, having one's heart attached to it, getting ready for it, and sitting in the mosque for its sake, waiting for the congregation. Then, on performing the prayer, one stays in his prayer area waiting for another prayer. After that, the Prophet (may Allah's peace and blessings be upon him) clarified that such things represent the real Ribāt (standing at the frontline of danger against the enemy) because it blocks the devil's ways to the self, overpowers personal desires, and prevents the self from accepting the devil's whispering. This way, the party of Allah defeats the devil's soldiers, which is the major Jihad, and that puts it in the same position of standing guard at the frontline against the enemy.

The importance of observing the congregational prayer in the mosque and assigning good care to prayers without being distracted from them.

The Prophet's good approach and how he aroused his Companions' interest as he started by mentioning a great reward in the question form, which is one of the educational methods.

The benefit of presenting an issue in a question-and-answer form: To make the speech more effective given the fact that it involves ambiguity and clarification.

An-Nawawi (may Allah have mercy upon him) said: Such is Ribāt, i.e., the encouraged Ribāt, and Ribāt originally means being tied to something, as if one ties himself to this act of obedience. It is said: It is the best Ribāt, as it is said: Jihad is striving against oneself. It could probably refer to the available and accessible Ribāt, i.e., it is one of the types of Ribāt.

The word "Ribāt" is repeated and used with a definite article "the" to stress the great status of such deeds.

The Prophet (may Allah's peace and blessings be upon him) asked his Companions: Do you want me to tell you and inform you of the best of your deeds, the most honorable, the most fruitful, the most virtuous, and the purest in the sight of Allah Almighty, the Owner? Deeds that are the highest in terms of your ranks in Paradise? And that are better for you than giving gold and silver in charity? And better for you than encountering the disbelievers in a battle and striking their necks and having them strike yours? The Companions said: Yes, we want this. He (may Allah's peace and blessings be upon him) said: Dhikr of Allah Almighty at all times, in all postures, and all circumstances.

Remembering Allah Almighty constantly, outwardly and inwardly, is among the greatest means of drawing close to Allah and among the most beneficial acts in the sight of Allah Almighty.

All deeds have only been prescribed to establish the remembrance of Allah Almighty, as Allah Almighty says: {And establish prayer to remember Me.} The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Tawāf (circumambulation) around the House and between Safa and Marwah and stoning the Jamrahs (stoning pillars) have been prescribed for establishing the remembrance of Allah Almighty." [Narrated by Abu Dāwūd and At-Tirmidhi]

Al-‘Izz ibn ‘Abdus-Salām said in his Qawā‘id: This Hadīth is part of the evidence that the reward of all acts of worship is not contingent on the amount of fatigue involved; rather, Allah Almighty may grant for a few deeds a reward greater than what He grants for abundant deeds. So, the reward depends on the variation in the degrees of honor.

Al-Munāwi said in Fayd Al-Qadīr: This Hadīth is taken to refer to the fact that Dhikr was better for those whom it addressed. However, if a courageous and brave person who could benefit Islam through fighting was addressed therewith, then he would be told that it is Jihad. Moreover, if it addressed a rich person who could benefit the poor with his wealth, he would be told that it is voluntary charity. Similarly, one capable of making Hajj would be told that it is Hajj, and one who has parents would be told that it is dutifulness to one's parents. This way the reports could be attuned.

The most perfect Dhikr is that which is uttered by the tongue and perceived by the heart, followed by what is perceived by the heart alone, like reflection, then what is uttered by the tongue alone, and each entails reward, Allah willing.

When a Muslim observes the Adhkār (regular supplications) that are linked to certain conditions, like the morning and evening supplications, entering the mosque, entering and exiting the bathroom, etc., this makes him among those who remember Allah frequently.

Two men cursed and insulted each other in the presence of the Prophet (may Allah's peace and blessings be upon him), and the face of one of them turned red and the veins surrounding his neck became swollen. The Prophet (may Allah's peace and blessings be upon him) said: Verily, I know a word; if this angry man said it, his anger would go away. If he said: I seek refuge with Allah from the accursed devil. They said to him: The Prophet (may Allah's peace and blessings be upon him) said: Seek refuge with Allah from the devil. Thereupon he said: Am I mad? thinking that only the mad seek refuge with Allah from the devil.

Keenness of the Prophet (may Allah's peace and blessings be upon him) on providing guidance and instruction when there is a reason for it.

Anger is from the devil.

The command to seek refuge with Allah from the devil when angry, as Allah Almighty says: {If you are tempted by Satan, seek refuge with Allah...}

Warning against abuse and curses and criticizing them because they lead to hostilities between people.

Advice should be conveyed to those who did not hear it so that they would benefit from it.

The Prophet (may Allah's peace and blessings be upon him) warned against anger because it leads to evil and recklessness, and he (may Allah's peace and blessings be upon him) never got angry unless the prohibitions of Allah Almighty were violated, which is praiseworthy anger.

Commenting on "Do you see any madness in me?"  An-Nawawi said: It is probable that the sayer was from the hypocrites or the rude Bedouins.

Meaning of the Hadīth: All body organs submit and humble themselves before the tongue, i.e. they are subordinate to the tongue. That is why when one gets up in the morning, they say: “Fear Allah concerning us! For indeed, we are only as you are…” The tongue is the most dangerous organ. If it is upright, all other organs will be upright and the rest of one's deeds will be good. However, if the tongue is crooked, all of the organs will be crooked and the rest of one's deeds will be evil. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "A slave’s faith will not be upright unless his heart is upright, and his heart will not be upright unless his tongue is upright." This chapter includes many Hadīths that indicate the danger of the tongue. It is either a source of happiness or a reason for punishment. If one subjugates it to the obedience of Allah, then it will be a source of happiness for him in this world and the Hereafter. However, if he lets it loose in that which does not please Allah, the Exalted, it will be a reason for regret in this world and the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) informs that Paradise and Hellfire are so close to people like their shoelaces, which lie above their feet. This is because a person may perform a good deed that pleases Allah Almighty and causes him to enter Paradise or commit a sin that leads him to Hellfire.

This encourages us to do good, even if it's a little, and warns us against evil, even if it's a little.

In his life, a Muslim should combine hope and fear and constantly implore Allah Almighty to make him steadfast to the truth, so that he can be safe and keep away from self-conceit.

The Prophet (may Allah's peace and blessings be upon him) informed that this worldly life is like a prison for the believer, due to his commitment to religious duties—doing what is commanded and avoiding what is prohibited. When he dies, he finds relief from this and transitions to the everlasting bliss that Allah Almighty has prepared for him. As for the disbeliever, this life is like a paradise for him, as he indulges in whatever his soul desires and his whims dictate. But when he dies, he transitions to the everlasting punishment that Allah Almighty has prepared for him on the Day of Judgment.

An-Nawawi said: Every believer is imprisoned and restrained in this world from forbidden and disliked desires and is obligated to perform difficult acts of obedience. When he dies, he is relieved of all that and transitions to what Allah Almighty has prepared for him—everlasting bliss and complete comfort, free from any deficiency. As for the disbeliever, whatever pleasure he had in this world was limited and tainted with disturbances. When he dies, he transitions to eternal punishment and everlasting misery.

As-Sindi said: His statement "a prison for the believer" means that even if the believer is living in comfort, Paradise is better for him than this world. And "a paradise for the disbeliever" means that even if he is in hardship, Hellfire is worse for him than this world.

The insignificance of worldly life in the sight of Allah Almighty.

The worldly life is a place of trial and test for the people of faith.

The disbeliever hastened his paradise in this worldly life, and was punished by being deprived of the Paradise and the bliss of the Hereafter.

Hadīth explanation: At-Tufayl ibn Ubay ibn Ka‘b used to visit ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and then go to the market with him. At-Tufayl recounts that when they entered the market, Ibn ‘Umar would greet everyone he passed, whether they were sellers of insignificant or precious goods, the poor, or anyone else. In other words, he would greet everyone he met, young or old, rich or poor, etc. At-Tufayl says that one day he went to see ‘Abdullāh ibn ‘Umar and Ibn ‘Umar asked him to accompany him to the market. At-Tufayl asked him why he goes to the market even though he does not sell, buy, ask about merchandise, or barter with the sellers; i.e. he does not do any of the things that people usually do at the market. What is the use of going to the market if he does not have anything to do there? So Ibn ‘Umar explained to him that his purpose was not to buy something or to sit in the marketplace, but rather to receive reward and blessings from greeting the people with the Salām. This is a great indication of Ibn ‘Umar's keenness to implement the Sunnah of spreading the greeting of peace among people, because he knew that this was an easy way to attain rewards. The greetings of Salām are a few words that cost nothing to say, yet yield an immense reward.

The Prophet (may Allah's peace and blessings be upon him) informed that the good and delightful vision is from Allah, whereas the dream, which is seeing what one dislikes and what saddens him, is from the devil. So, whoever sees what he dislikes should spit on his left and seek refuge with Allah from its evil, and it will not harm him as Allah has made what is mentioned a means of protection against the harm resulting from such a vision.

The "vision" and the "dream" both refer to what the sleeper sees during his sleep. However, "vision" usually refers to what one sees of what is good and pleasant, whereas "dream" mostly refers to what one sees of what is evil and ugly, and both can be used interchangeably.

Types of visions: 1- Good vision: This is a true dream and glad tidings from Allah that one sees or that is seen for him. 2- Self-talk: This is something about which one talks to himself when awake. 3- Divilish vision: The devil's attempts to sadden, frighten, and horrify the son of Adam and cause him to experience grief.

Based on what is mentioned about the types of good vision, one should do three things: praise Allah for it, take it as a good omen, and talk about it to those whom he likes, not to those whom he dislikes.

For disliked vision, one should do five things: seek refuge with Allah from its evil and from the devil's evil; spit three times on his left upon getting up; never mention it to anyone; and in case he wants to go back to sleep, he should sleep on his other side, and it will not harm him.

A man came to the Prophet (may Allah's peace and blessings be upon him) and said: (Peace be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him and then he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Ten good deeds have been written for him. Then another came and said: (May the peace and mercy of Allah be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him, and so he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Twenty good deeds have been written for him. Then another came and said: (May the peace, mercy, and blessings of Allah be upon you). The Prophet (may Allah's peace and blessings be upon him) responded to him, and so he sat down. The Prophet (may Allah's peace and blessings be upon him) said: Thirty good deeds have been written for him, i.e., ten good deeds are counted for each word.

The comer should begin greeting those who are already sitting.

The reward increases with the increase of the words of the greeting of peace.

The most perfect form of greeting someone with peace is: (May the peace, mercy, and blessings of Allah be upon you), and the best response is: (And upon you be the peace, mercy, and blessings of Allah).

The greeting of peace and the response have various levels and the reward varies as well.

Teaching people what is good and drawing their attention to seek what is better.

Ibn Hajar said: If the one initiating the greeting adds (and mercy of Allah), it is recommended to respond with (and His blessings). However, if the initiator adds (and His blessings), is further addition permissible in the reply? Similarly, if the initiator goes beyond (and His blessings), is this permissible for him? Mālik narrated in Al-Muwatta’ on the authority of Ibn ‘Abbās (may Allah be pleased with him and his father) that he said: The greeting of peace ends with the blessing.

The Prophet (may Allah's peace and blessings be upon him) informs us that the five prayers prescribed to be performed during the day and night, the Friday prayer every week, and the fasting of the month of Ramadan every year expiate minor sins committed between them, provided that major sins are avoided. As for major sins like adultery and alcoholic drinking, these can only be expiated by repentance.

Some sins are minor and some are major.

The expiation of minor sins is contingent upon the avoidance of major ones.

Major sins are sins for which a legal punishment is prescribed in this world, a warning is issued with regard to the Hereafter by punishment or Allah's wrath, or their perpetrators are cursed, such as adultery and drinking alcohol.

Meaning of the Hadīth: The virtue of the one who holds fast to worship during times of excessive tribulation, confusion, and mutual killing is like the virtue of the one who emigrated to the Prophet (may Allah's peace and blessings be upon him) before the Conquest of Makkah. His situation is analogous to that of the emigrant who fled with his religion from those who hindered him from adhering to it, aiming to hold fast to the Prophet (may Allah’s peace and blessings be upon him). Likewise, the one who secludes himself for the purpose of devoting himself to Allah's worship has fled with his religion from people, holding fast to the worship of his Lord. By so doing, he, in fact, has emigrated to his Lord and fled from all of His creation.

Among the supplications of the Prophet (may Allah's peace and blessings be upon him) was: "O Allah, I ask You for guidance", i.e., the straight path of knowing the truth and acting upon it, "piety", i.e., adhering to commands and avoiding prohibitions, "chastity", i.e., refraining from what is unlawful or unsuitable of words or deeds, "and self-sufficiency", i.e., being free from want of others, and needing none but one's Lord, the Almighty.

The nobility of these qualities of: guidance, piety, chastity, and self-sufficiency, and the encouragement to adopt them.

The Prophet (may Allah's peace and blessings be upon him) cannot benefit or harm himself, as all this is within the power of Allah Almighty.

The One who possesses the power to bring benefit, harm, and guidance to the creation is Allah alone—neither a close angel, a sent prophet, nor anyone else.

A delegation from some Bedouin tribes came to the Prophet (may Allah's peace and blessings be upon him) pretending that they had accepted Islam. They asked the Prophet to send them some people to teach them the Qur'an, so the Prophet sent seventy men who were known as the reciters, because they were diligent in learning the Qur'an and studying it. Their preoccupation with reciting the Qur'an did not prevent them from earning a living and working. Anas says that during the day, they would fetch water and fill the water containers in the mosque to be used for making ablution or drinking or any other purpose. They would collect firewood and sell it and buy food for the people of Suffah and the poor with the proceeds. The people of Suffah were poor people who had no family in Madīnah and slept at the back of the Prophet's mosque in a canopied area called Suffah. The Prophet (may Allah's peace and blessings be upon him) sent the reciters with those people but when they dismounted at the well of Ma‘ūnah, before reaching their destination - the house of Abu Barā’ ibn Mulā‘ib al-Asinnah - a group of men led by ‘Āmir ibn At-Tufayl attacked the reciters and killed them all. As they were dying they said: "O Allah, convey to our Prophet on our behalf that we have met You in a way that we are pleased with You and You are pleased with us." In another narration they said: "Convey to our people on our behalf that we have truly met our Lord and He was pleased with us and made us pleased." Archangel Jibrīl informed the Prophet that they have met their Lord and that He was pleased with them and He made them pleased, as mentioned in Al-Bukhāri's narration. The Messenger of Allah conveyed this news to his Companions in Madīnah, saying: "Your brothers have been killed and they said: 'O Allah, convey to our Prophet on our behalf that we have met You in a way that we are pleased with You and You are pleased with us.'" This statement of theirs means that Allah, the Almighty, was pleased with them due to their obedience to Him, and that they were pleased with Him due to what He had blessed them with and bestowed upon them of generous favors. The pleasure of Allah with a person entails showering him with His mercy, kindness and all good things.

Ibn ‘Abbās (may Allah be pleased with him) reported that Allah's Messenger (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted", meaning: the outward submission to Allah, not to anyone else. "In You I have believed", meaning: inward belief. "In You I have put my trust", meaning: I have submitted all of my affairs to You, as I am capable of neither benefit nor harm. "To You I have turned in repentance", meaning: I abandoned sins or heedlessness and returned to Your obedience or Your remembrance. "And for You I have argued", meaning: by Your support I have fought against Your enemies. "O Allah, I seek refuge with Your Power", meaning: for indeed all might and power belong to Allah. "There is no god but You", meaning: You are the only One who deserves to be worshiped, supplicated, and sought for refuge. "That You lead me astray", meaning: I seek refuge in You not to misguide me after You have guided me to adhere to Your Judgment and decree inwardly and outwardly, to return in repentance to You, to oppose Your enemies, to seek refuge in You, and to resort to Your power and assistance in all situations. "You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die.”

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs Ubay ibn Ka‘b that Allah ordered him to recite Sūrat al-Bayyinah to Ubay, so Ubay (may Allah be pleased with him) was amazed at how that could happen when the norm is that the less superior person reads to the one who is more superior, not vice versa. So when Ubay ascertained the matter from the Prophet (may Allah's peace and blessings be upon him) and received confirmation that Allah has mentioned his name, it made him cry out of joy and happiness that Allah, the Exalted, mentioned him by name.

‘Uqbah ibn ‘Āmir (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) about the means of the believer's salvation in this world and the Hereafter. The Prophet (may Allah's peace and blessings be upon him) said: Adhere to three things: First: Hold back your tongue from whatever is devoid of goodness and from saying anything evil, and utter only what is good. Second: Abide in your house to worship Allah in seclusion, engage in obeying Allah Almighty, and retire in your house away from temptations. Third: Weep and regret the sins you have committed.

The Companions' keenness to know the means of salvation.

Clarifying the means of salvation in this world and the Hereafter.

Encouraging the act of being preoccupied with oneself when one is incapable of benefitting others or fears that he or his religion might be subject to harm if he mingles with people.

Indication of paying attention to one's house, especially at times of turmoil, as it is among the means of maintaining one's religion.

If a slave carries out his duties towards his master, serving and obeying him in what is good and being sincere to him, and performs the obligations and shuns the prohibitions laid down by Allah, the Almighty, he shall have a double reward on the Day of Judgment. This is because he is under two obligations: 1. To fulfill the rights of his master, and if he does so, he will get a reward. 2. To obey his Lord, and if he does so, he will get a reward.

A person may speak a word which Allah, the Almighty, loves and is pleased with, like advising, directing, or teaching others, and he does not realize the level it reaches in terms of the pleasure of Allah, the Almighty, and because of that word Allah raises him to lofty ranks. Likewise, a person may speak a word that displeases Allah, such as backbiting, gossip, and slander, and it causes him to fall into Hellfire on the Day of Resurrection.

The best of people and those who are the most obedient to Allah are the ones who hasten to greet their brothers with Salām (saying: As-Salāmu ‘alaykum). This is because he hastens to do an act of obedience to Allah, seeking Allah's reward. This is what makes him closest to Allah and most obedient to Him.

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) tells us about the virtue of those who practice jihad in Allah's cause. Allah, the Almighty, has prepared for them one hundred degrees in Paradise, the distance between each two degrees is like the distance between the heaven and earth.

Every night, there is a time when supplications are answered. No Muslim makes supplication during this time that does not involve something prohibited except that Allah answers it. It is the last third of the night as stated in other authentic texts.

From the worst of lies in Allah's sight is that a man ascribes himself to someone who is not his biological father, or that someone else ascribes a man to other than his biological father and that man approves of such ascription. This is indeed a monstrous falsehood. Also from the worst types of lying in Allah's sight is that a person claims that he saw something in a dream which he never really saw. Another grave and severe type of lie in Allah's sight is to ascribe to the Prophet (may Allah's peace and blessings be upon him) something that he never said: did, or approved of.

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty says: I am as My slave thinks of Me, so I treat My slave according to his thoughts about Me when hoping for and expecting pardon, and I do to him what He expects of Me either good or other than that; and I am with him through mercy, success, guidance, care, and support when he remembers Me. If he remembers Me inwardly while being alone and in seclusion through Tasbīh (exalting Allah), Tahlīl (proclaiming Allah's oneness), or others, I remember him within Myself. And if he remembers Me in an assembly, I remember him in a larger and better assembly. And whoever draws near to Allah by a handspan, Allah will add to this and draw near to him by a cubit, and if he draws near to Him by a cubit, Allah draws near to him by a fathom. And if he comes walking to Allah, Allah will come to him jogging. When the slave seeks to get closer to his Lord by obeying Him and focusing on Him, the Almighty Lord brings him even closer to Him as a recompense that suits his deed. The more perfect the believer's worship of his Lord is, the closer Allah Almighty brings him, as the bestowal and reward of Allah exceed the slave's deeds and toil. In fact, Allah's reward outweighs the slave's deeds in terms of quality and quantity. The believer, thus, entertains good expectations of Allah, acts, hastens, and increases his good deeds until he meets Allah.

This Hadīth is part of what the Prophet (may Allah's peace and blessings be upon him) narrates from his Lord and is called a Qudsi or Divine Hadīth. Its wording and meaning are from Allah, yet it does not have the unique characteristics of the Qur’an that include reciting it as a form of worship, getting purified for it, presenting it as a challenge, its miraculousness, etc.

Al-Ājurri said: People of the truth describe Allah Almighty with what He has described Himself and with what His Messenger (may Allah's peace and blessings be upon him) described Him, and with what the Companions (may Allah be pleased with them) described Him, and this is the methodology of the scholars who have complied and did not innovate. End quote. So, Ahl-us-Sunnah establish for Allah what He has established for Himself of the names and attributes without Tahrīf (distortion), Ta‘tīl (negation), Takyīf (asking how), or Tamthīl (likening). They negate from Allah what He has negated from Himself and keep silent regarding what has neither been negated nor established. Allah Almighty says: {There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.}

Having good expectations of Allah must be coupled with action. Al-Hasan al-Basri said: The believer thinks well of his Lord and, thus, performs good deeds, whereas the wrongdoer thinks ill of his Lord and, thus, performs evil deeds.

Al-Qurtubi said: It is said: The meaning of "what My slave thinks of Me" is expecting fulfillment when supplicating, acceptance when repenting, forgiveness when seeking forgiveness, and recompense when fulfilling worship according to its conditions out of firm belief in His true promise. Hence, one must be diligent in carrying out his duties while being certain that Allah accepts and forgives him because He has promised this and He never breaks His promise. However, if one thinks or has doubts that Allah does not accept it and that it will be of no benefit to him, then this is the despair of Allah's mercy, which is from the major sins, and whoever dies on such a belief will be entrusted to his thoughts, as in some narrations of the mentioned Hadīth: "Let My slave think of Me as he wishes." He said: As for expecting forgiveness along with insistence on sins, this is nothing but absolute ignorance and heedlessness.

Encouraging the act of remembering Allah frequently both within yourself and with your tongue. One should fear Allah within himself and in his heart and should remember His greatness and His right. He should also invoke Him, glorify Him, love Him, think well of Him, and sincerely devote his deeds to Him. He should utter with his tongue: "Subhānallāh" (Glorified is Allah), "Al-hamdulillāh" (praise be to Allah), "La ilāha illallāh" (there is no god but Allah), "Allāhu Akbar" (Allah is the Greatest), and "La hawla wala quwwata illa billāh" (there is no power and no strength except with Allah).

Ibn Abi Jamrah said: Whoever remembers Him while feeling fear, He secures him; or, feeling desolate, He provides him with serenity.

"Shibr" (handspan): the distance between the tip of the little finger and the thumb when the hand is outstretched. "Dhirā‘" (cubit): the distance between the tip of the middle finger and the elbow bones. "Bā‘" (fathom): the length of man's both arms, upper arms, and the width of his chest, which is four cubits.

The people of Suffah were some of the Companions of the Prophet (may Allah's peace and blessings be upon him) who were poor emigrants who left their homes and wealth in Makkah and emigrated to Madīnah. They were more than seventy men. Suffah was a shaded area at the back of the Prophet's Mosque, where they would sleep. Abu Hurayrah (may Allah be pleased with him) describes their clothing that they used to wear in summer and winter alike, as he himself was one of them. He says: "none of them had a cloak (ridā’) over them". They had either a lower garment (izār) or a sheet (kisā’). If someone wanted to wear a ridā’, he had to wear a lower garment underneath it. The ridā’ is know today as a jacket or coat. Abu Hurayrah says that none of them had a ridā’; rather, each had one garment to cover himself from the shoulder downward. It resembled a short sheet that the man would tie around his neck because it was not large enough to be tailored and worn. Some of those sheets reached up to the middle of the shins, and others reached the ankles. Then Abu Hurayrah says that one of them would hold his sheet together with his hand while praying to avoid exposing his private parts while bowing or prostrating. This was the state of many Companions (may Allah be pleased with them). They lived in poverty and need, and were not prone to the world and its adornments. Even after wealth became abundant to them later on, they were not concerned with collecting it. They remained content and ascetic until they died.

Ibn Mas‘ūd (may Allah be pleased with him) recounts an incident about a man from the Companions of the Prophet (may Allah's peace and blessings be upon him) who was called Abu al-Yusr. This man kissed a woman unlawfully then regretted what he did, so he went to the Prophet (may Allah's peace and blessings be upon him) and told him about it. Consequently Allah, the Exalted, revealed a verse that addressed his situation: {And establish prayer at the two ends of the day}, meaning perform the daytime prayers, which are Fajr, Zhuhr, and ‘Asr; {and at the approach of the night}, meaning perform as well the two evening prayers, which are Maghrib and ‘Ishā’; {Indeed, good deeds do away with misdeeds}, meaning that these five prayers are expiation for minor sins, such as the one that he had committed. So the man asked: "Is this for me only?", meaning if this expiation through prayer is specific to his case or applies to all people in general. The Prophet (may Allah's peace and blessings be upon him) replied: "This is for everybody of my Ummah, all of them" meaning that performing these five prayers is expiation for any Muslim who did something similar to what he had done. Abu al-Yusr himself narrated this story in detail. He said: "A woman came to me to buy some dates, so I told her that I had better quality dates at home. She came into the house with me and I approached her and kissed her. I later went to Abu Bakr and related this incident to him and his reply was for me to conceal my sin and ask Allah to forgive me without telling anyone. I was impatient so I went to ‘Umar and related it to him, and he told me to conceal my sin and ask Allah to forgive me without telling anyone. (Again) I was impatient so I went to the Messenger of Allah (may Allah's peace and blessings be upon him) and I told him what I had done. He said: 'Is this how you look after the wife of a man who has set out in the cause of Allah?' "At that moment Abu al-Yusr wished that he had just embraced Islam (because acceptance of Islam eliminates all previous sins). He was utterly desperate and started to believe that he must be from the people of the Hellfire. He continues his account: "The Prophet (may Allah's peace and blessings be upon him) then bowed his head down in silence for some time until Allah revealed to him the following verse: {And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember} [Sūrat Hūd: 114]. The Messenger of Allah recited it to me, so his Companions asked him: 'O Messenger of Allah, is it (this verse) for this man in particular or for all people in general?' He replied: 'For all people in general.'" [At-Tirmidhi; classified as Hasan by Al-Albāni] In another Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "There is not a Muslim who commits a sin, then he makes ablution and prays two Rak‘ahs, then asks Allah to forgive him for that sin, except that he will be forgiven." Then he recited these two verses: {And whoever does something wrong or wrongs himself but then seeks forgiveness of Allah will find Allah Forgiving and Merciful} [Sūrat An-Nisā’: 110], and: {And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins - and who can forgive sins except Allah? - and they do not persist in what they have done while they know} [Sūrat Āl-‘Imrān: 135] [Ahmad; classified as Sahīh by Ahmad Shākir]. These revelations are certainly an indication of Allah's vast mercy upon His servants by making the five daily prayers and the voluntary prayers expiation for their sins. Otherwise everyone would be doomed (because of their many sins).

A man came and said: “O Messenger of Allah, I did something that entails the imposition of a legal punishment.” Anas (may Allah be pleased with him) said: “He did not ask about it”, meaning: the sin that entailed the legal punishment, because, as believed by some, he already came to know through divine revelation about the sin committed by this man as well as that he was forgiven. “As the time of the prayer came, he offered the prayer along with the Messenger of Allah (may Allah’s peace and blessings be upon him). The prayer here refers to one of the obligatory prayers or the ‘Asr prayer in particular. After finishing the prayer, the man got up and said: “O Messenger of Allah, I committed a sin liable to a legal punishment, so apply the Book of Allah to me”, meaning: the relevant divine ruling based on the Qur’an and the Sunnah. In other words, apply to me whatever is applicable in my case, be it a legal punishment or something else. Thereupon, the Prophet, may Allah's peace and blessings be upon, asked: “Have you not offered the prayer with us?” As the man replied in the affirmative, the Prophet (may Allah's peace and blessings be upon him) said: “Indeed, Allah has forgiven your sin – or pardoned your legal punishment.” The sub-narrator was doubtful about it. The legal punishment, here, may involve a discretionary penalty or something else, but it does not refer to such prescribed punishments as applicable in the cases of adultery and drinking alcohol, for example. The Prophet (may Allah's peace and blessings be upon him) did not ask the man about the specific sin he had committed, for he had learned about some excuse for him, and so he wanted to spare him the due punishment; and if he had asked him about it, he would necessarily have imposed the punishment on him, even if he had repented. Indeed, repentance does not cancel out the prescribed punishments, except in the case of highway robbery, based on the relevant verse, and the commission of adultery by a non-Muslim living in the Muslim land, should he embrace Islam. Anyway, the Hadīth does not explicitly mention that prayer expiated a major sin. Even if this was the case, it should be subject to allegorical interpretation given the previously cited consensus on the contrary.

A man asked permission to see the Prophet (may Allah's peace and blessings be upon him). So he said: "Let him in. What an evil brother -or son- of his people he is!" When the man sat with him, the Prophet (may Allah's peace and blessings be upon him) was cheerful and at ease with him. When the man left, ‘Ā’ishah said to him: "O Messenger of Allah, when you saw the man you said such and such about him, but then you met him with a cheerful face and you were at ease with him!" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "O ‘Ā’ishah, when have you known me to be rude? The worst person in the sight of Allah on the Day of Resurrection is the one whom people avoid for their evil." That man was evil, and that was the reason why the Prophet (may Allah's peace and blessings be upon him) said about him in his absence what he deserves in order to warn people of his evil so that they would not be deceived by him. So if you see a person who is wicked and corrupt but has enchanted people with his eloquence, it is your duty to expose his corrupt character to people so that they would not be deceived by him. How many a man with an eloquent tongue and impressive style whom when you see you admire his figure and when he speaks you listen to his speech, but there is no good in him, so it is a duty to make this known to people. As to being nice to the man, the Prophet (may Allah's peace and blessings be upon him) did so in order to appease him. Scholars stated that appeasement is required in dealing with others, unlike adulation and compromise. Compromise that leads to forfeiting a religious obligation or committing a prohibition or overlooking it is absolutely impermissible; Allah, the Almighty, said: {They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you} [Sūrat al-Qalam: 9]. As to appeasement and treating people in a way that realizes benefit and does not lead to the slightest harm, it is legitimate.

A Bedouin came to the Prophet (may Allah's peace and blessings be upon him) to guide him to a deed that would make him enter Paradise. The Prophet (may Allah's peace and blessings be upon him) answered him saying that being admitted to Paradise and saved from Hellfire are contingent on observing the pillars of Islam, which include worshipping Allah alone without associating partners with Him, establishing the five prayers that Allah has made obligatory upon His slaves every day and night, paying Zakah due on your wealth that Allah has made obligatory upon you and giving it to those entitled to have it, and maintaining the fast during the month of Ramadān in its due time. The man said: By the One in Whose Hand my soul is, I shall not add any act of obedience to these obligatory acts, which I heard from you, or deduct anything therefrom. When the man left, the Prophet (may Allah's peace and blessings be upon him) said: Whoever is pleased to look at a man from the dwellers of Paradise, let him look at this Bedouin.

Singling Allah Almighty out with worship is the first thing to start with in calling people to Allah.

It is sufficient to teach the new converts to Islam what is obligatory.

Gradualism is necessary in calling others to Allah Almighty.

The man's keenness on learning his religion.

If a Muslim only performs what is obligatory, he will attain success. However, this does not mean taking the voluntary acts of worship lightly, for such voluntary acts make up for the shortcomings of obligatory acts.

Mentioning some specific acts of worship is a clear proof of their importance and a way of encouraging their observance; nevertheless, this does not mean that nothing else is obligatory.

This Hadīth indicates the insignificance of this worldly life in the sight of Allah, and that it has no value. If it did have any value in Allah's sight, then He wouldn't have allowed a disbeliever to have a sip of water, let alone give him provisions and joyful pleasures. This worldly life is worthless in the sight of Allah, contrary to the Hereafter which is the eternal abode of bliss, prepared for the believers alone, apart from the disbelievers. For this reason, the believers should realize the reality of this worldly life and not attach themselves to it, for it is a passage way and not the permanent residence. They should only take from this worldly life what would benefit them in the Hereafter; Allah says in the Qur'an: {And whatever you have been given is an enjoyment of the life of this world and its adornment, and that which is with Allah is better and everlasting. Do you not comprehend? Is he whom We have promised an excellent promise (Paradise) which he will find true like him whom We have made to enjoy the luxuries of the life of this world, then on the Day of Resurrection, he will be among those brought to be punished in the Hellfire?} [Sūrat al-Qasas: 60-61]

Hadīth eplanation: ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him) was fasting one day and when it was time to break his fast food was brought to him. Normally the fasting person desires food, but he remembered the state of the earlier Companions (may Allah be pleased with them) for he himself was one of those Companions who migrated from Makkah to Madīnah. He said in humility that Mus‘ab ibn ‘Umayr was better than him. Since scholars stated that the ten companions who were given glad tidings of Paradise are better than the remaining Companions, Ibn ‘Awf's words are interpreted to mean that Mus‘ab ibn ‘Umayr was better than him in terms of his humbleness and modesty, or in terms of being poor and patient. Before Islam, Mus‘ab used to live with his wealthy parents in Makkah who used to pamper and indulge him with luxuries, and he used to wear the best and most extravagant of clothing. When he embraced Islam, his parents abandoned him and completely boycotted him. Then he migrated with the Prophet (may Allah's peace and blessings be upon him) to Madīnah and was one of the Muhājirīn. The clothes he used to wear in Madīnah was full of holes after being used to wearing the best of clothing in Makkah while he was living with his parents. He left all of that luxury to migrate for the sake of Allah and His Messenger. During the battle of Uhud, the Prophet gave Mus‘ab the flag to hold and he was martyred in that battle. He was wearing a garment that wasn't big enough to cover his whole body, so it was not large enough to shroud him in. When they covered his head his feet would show, and when they covered his feet his head would show. The Prophet (may Allah's peace and blessings be upon him) ordered them to cover his head with the garment he was wearing and to cover his feet with a kind of grass called "Idhkhir". ‘Abdur-Rahmān ibn ‘Awf remembered Mus‘ab at that moment (of breaking his fast) and said: "They have gone and are safe from (falling into sins regarding) the worldly pleasures that were generously bestowed on those who followed them from the spoils of war, as Allah says: {And much war booty which they will take...} [Sūrat al-Fat'h: 19]. Ibn ‘Awf then said: "I am afraid that the reward of our good deeds has been hastened to us in this world." Meaning: We are afraid that we are the ones intended in this Qur'anic verse: {Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the Hell fire; he shall enter it disgraced and rejected} [Sūrat al-Isrā’: 18], and the verse: {You exhausted your pleasures during your worldly life and enjoyed them} [Sūrat al-Ahqāf: 20]. He was afraid that their rewards for their good deeds were awarded to them in this world (instead of the Hereafter), so he started crying out of fear that he would not join those who preceded him. Then he left the food and did not eat it (even though he had been fasting).

The Messenger of Allah (may Allah's peace and blessings be upon him) clarifies that whatever afflicts the Muslim of diseases, sorrows, sadness, adversities, calamities, hardships, fear, and hunger, even the prick of a thorn that hurts him, expiates his sins and erases his misdeeds.

Manifesting Allah's grace and mercy that He shows to His believing slaves by forgiving their sins by the least degree of harm that afflicts them.

The Muslim must seek Allah's reward in whatever afflicts him and must show patience in every minor or major affliction to have his degree elevated and his misdeeds expiated.

The Prophet (may Allah's peace and blessings be upon him) points out that Hellfire is surrounded by desirable things, namely the commission of sins or the failure to perform duties. So, whoever follows his desires in this regard deserves Hellfire. And that Paradise is surrounded by undesirable things, like persistence and patience in observing the commands and avoiding the prohibitions. So, whoever determines and strives to do this deserves Paradise.

One of the reasons behind succumbing to vain desires is that the devil adorns wrong and ugly things, and so they seem good in a person's eyes, so he inclines to them.

It commands us to keep away from the prohibited desires, for they lead to Hellfire, and to patiently endure adversities, for they lead to Paradise.

It points out the merit of diligence and self-struggle in performing the acts of worship and enduring the adversities and hardships associated with that.

Hakīm ibn Hizām (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) for some of the worldly goods, and he gave them to him. Then he asked again, and the Prophet (may Allah's peace and blessings be upon him) gave him. Then the Prophet (may Allah's peace and blessings be upon him) said to him: O Hakīm, this wealth is sweet and tempting. Whoever receives it without asking and takes it without greed or insistence, it will be blessed for him. But whoever takes it out of craving and desire, it will not be blessed for him—he will be like the one who eats but is never satisfied. And the upper hand that gives is better in the sight of Allah than the lower hand that asks. Hakīm said: I said: O Messenger of Allah, by the One Who sent you with the truth, I will never again ask anyone for anything after you until I depart this world. The successor of the Messenger of Allah (may Allah's peace and blessings be upon him), Abu Bakr (may Allah be pleased with him), would call Hakīm to give him his share (from the treasury), but he would refuse to accept anything. Then the Commander of the Believers, ‘Umar (may Allah be pleased with him), also called him to give him something, but he likewise refused to accept it. So ‘Umar said: O Muslims, I offer him his rightful share—that which Allah has allotted to him from the spoils of war obtained without fighting—yet he refuses to take it. Hakīm never took anyone's wealth by asking after the Prophet (may Allah's peace and blessings be upon him) until he passed away (may Allah be pleased with him).

Earning and collecting wealth through lawful means does not contradict renunciation of the world, because true asceticism is generosity of the soul and detachment of the heart from wealth.

This illustrates the great generosity of the Prophet (may Allah's peace and blessings be upon him), and he gave like one who never feared poverty.

Offering sincere advice and striving to benefit one's brothers when providing help, for the soul is then more receptive of kind and beneficial words.

Refraining from asking people and warning against it, especially when there is no real need.

It indicates the condemnation of greed for wealth and excessive asking.

If a beggar persists in asking, there is no harm in turning him away, denying his request, advising him, and instructing him to be dignified and to abandon greed for taking.

No one is entitled to take anything from Bayt al-Māl (public treasury) except after it has been granted to him by the ruler; whereas, before the distribution of the spoils, no one has any rightful claim to that.

Asking is permissible in cases of genuine need.

Ibn Hajar said: This indicates that the leader should not offer advice by revealing the negative aspect of begging to the one asking before fulfilling his need, so that the advice reaches his heart effectively, and so that he does not assume that the advice was an excuse to deny him his request.

The virtue of Hakīm (may Allah be pleased with him) and his steadfastness in upholding the covenant he made with Allah and His Messenger (may Allah's peace and blessings be upon him).

Is'hāq ibn Rāhawayh said: When Hakīm (may Allah be pleased with him) passed away, he was among the wealthiest of Quraysh.

‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) said to the Prophet (may Allah's peace and blessings be upon him): Sufficient for you that Safiyyah—meaning the Mother of the Believers (may Allah be pleased with her)—one of her physical defects was that she was short. So he replied: You have said a word that, if it were mixed with the water of the sea, would overwhelm, alter, and spoil it. She added: And I mimicked someone disparagingly. The Prophet (may Allah's peace and blessings be upon him) then said: I would not be pleased to speak of anyone's fault, nor to mimic his actions or words disparagingly, even if I were given a great deal of worldly wealth for it.

Warning and deterring against backbiting.

Imitating others' appearances or actions in a way that belittles or demeans them is considered forbidden backbiting.

Describing others' physical flaws is a form of backbiting.

Al-Qādi said: "Mixing" means blending and altering by adding something else to it. The meaning here is that if this backbiting were something that could be mixed with the sea, it would change its state, despite the sea's vastness and abundance. So how much more would it affect a limited amount of deeds if mixed with them?

Clarifying some of the jealousy that can occur between wives.

The Prophet (may Allah's peace and blessings be upon him) did not approve of evil.

Pointing out the insignificance of worldly matters compared to the pleasure of Allah Almighty and avoiding His displeasure.

Islam is the religion of good morals, and it commands the protection of people's honor from being violated by words or actions, as such behavior breeds enmity and hatred among Muslims.

The Prophet (may Allah's peace and blessings be upon him) mentions some of the rights Muslims have toward one another. The first among these rights is to return the greeting of peace to the one who greets you. The second right is to visit the sick. The third right is to follow the funeral procession from the deceased person's home to the praying place and the cemetery until he is buried. The fourth right is to accept the invitation of someone who invites you to a wedding banquet and the like. The fifth right is to say tashmīt to a person who sneezes and praises Allah. Tashmīt is to say: yarhamuk Allah (may Allah show mercy to you). In response, the sneezing person should say: yahdīkum Allah wa yuslih bālakum (may Allah guide you and amend your condition).

It shows the greatness of Allah, as it stresses the rights to be observed among Muslims and strengthens the brotherliness and love between them.

The best companion in Allah's sight in terms of rank and reward is the one who is the most beneficial to his companion. Similarly, the best neighbor in Allah's sight is the one who is the most beneficial to his neighbor.

Hadīth explanation: The longer a person lives while being obedient to Allah, the closer he becomes to Allah, because every good deed that he does in his long life brings him closer to Allah. Hence, the best of people is the one who attained these two: long life and good deeds. Having a long life is not good for a person unless his deeds are good and are done in obedience to Allah. Sometimes, a long life could be evil for someone and a source of harm for him, as mentioned in another Hadīth, where the Prophet (may Allah's peace and blessings be upon him) was asked: "Who is the best of people?" He said: "The one who lives long and his deeds are good." He was then asked: "And who is the worst of people?" He said: "The one who lives long and his deeds are bad" [Abu Dawūd and At-Tirmidhi; classified as Sahīh by Al-Albān]. Allah, the Almighty, says: {And let not those who disbelieve ever think that when We extend their time, it is good for them. We only extend it for them so that they may increase in sin, and for them is a humiliating punishment} [Sūrat Āl-‘Imrān: 178]. The fact that Allah gives those disbelievers respite in terms of a long life, sustenance, health, children, and wives, is not good for them; rather it is bad for them - we seek refuge in Allah from that - because they increase in sin thereby. At-Tayyebi (may Allah have mercy on him) said: "Times and hours (to a person) are like the capital of a trader, so he should trade in what yields profit. The more capital he invests, the more profit he makes. Whoever works for what benefits him, wins and attains success; and whoever wastes his capital, incurs an evident loss."

The Prophet (may Allah's peace and blessings be upon him) informed that among people there are those whose hair is tangled and dusty, who do not oil it or wash it frequently. They have no status in the eyes of people, and they are pushed away from doors and rejected out of contempt. However, if they were to swear an oath, Allah would fulfill it in honor of them, ensuring that their request is granted and protecting them from breaking their oath, due to their virtue and status with Allah.

Allah does not look at the outward appearance of a slave, but He looks at hearts and deeds.

A person should care more about his actions and the purity of his heart than his body and clothing.

Humility and humbling oneself before Allah are a means for answering supplications. Therefore, Allah Almighty fulfills the oaths of the hidden righteous.

Highlighting the prophetic upbringing of people, so that none of them despises or looks down upon others.

The Prophet (may Allah's peace and blessings be upon him) supplicates for Allah's mercy upon everyone who is lenient and generous in his sale transactions. He does not overprice the product and treats the buyer in a good manner. And he is lenient and generous when he buys something, and he does not undervalue the product. And he is lenient and generous when he asks for repayment of the debts owed to him. He does not make things hard for the poor and needy; rather, he asks them for repayment in a kind and gentle manner and gives respite to those unable to pay.

One of the objectives of the Shariah is to maintain the means of good relations among people.

We are encouraged to adopt noble manners when we engage in buying, selling, and other dealings with one another.

The Prophet (may Allah's peace and blessings be upon him) invoked humiliation and disgrace to the extent that it was as if he had put his nose in the dust - repeating this thrice. He was, thus, asked: O Messenger of Allah, who is this one against whom you supplicated? He (may Allah's peace and blessings be upon him) said: The one whose parents—one of them or both—reached old age in his life, and they were not a means of admitting him to Paradise given his unkindness and undutifulness towards them.

Dutifulness to parents, especially in their old age and weakness, is obligatory and one of the means of entering Paradise.

Undutifulness to parents is one of the major sins.

The Prophet (may Allah's peace and blessings be upon him) highlighted the status of those who remember Allah frequently and how they are unique and far ahead of others given their highest ranks in the Gardens of Pleasure. He likened them to Mount Jumdān, which stands alone apart from other mountains.

It is recommended to remember Allah frequently and be preoccupied with Dhikr (remembrance of Allah), as superiority in the Hereafter is achieved through abundant acts of obedience and sincerity in offering acts of worship.

Dhikr of Allah could be with the tongue alone, with the heart alone, or with both the tongue and the heart, which is the highest in rank.

Dhikr includes the regular prescribed supplications that are linked to certain occasions, like the morning and evening supplications, supplications after the obligatory prayers, etc.

An-Nawawi said: You should know that the merit of Dhikr is not restricted to Tasbīh (exalting Allah), Tahlīl (declaring Allah's oneness), Tahmīd (praising Allah), Takbīr (proclaiming Allah's greatness), and their likes; rather, everyone who offers an act of obedience to Allah Almighty is deemed from those who remember Allah Almighty.

Dhikr of Allah is one of the greatest means of steadfastness, as Allah Almighty says: {O you who believe, when you encounter a group [in battle], stand firm and remember Allah much, so that you may triumph.} [Surat al-Anfāl: 45]

The point of resemblance between those who practice Dhikr and Mount Jumdān is uniqueness and seclusion. Mount Jumdān stands alone apart from other mountains. The same applies to those who remember Allah Almighty, as the unique person is the one whose heart and tongue are in seclusion, remembering his Lord even if he is among people. He is the one who finds tranquility in times of seclusion and has an aversion to mixing with people repeatedly. The point of resemblance could also be that Dhikr is a means of keeping one steadfast on the religion just as the mountain is a means of keeping the earth steadfast, or it could refer to being foremost in all kinds of goodness in this world and the Hereafter, as when a traveler from Madīnah to Makkah reached Jumdān, this used to mark his arrival at Makkah, and whoever reached this mount was considered to be in the lead. The same applies to the one who remembers Allah Almighty, as he is deemed far ahead of others given his abundant Dhikr of Allah Almighty, and Allah knows best.

Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) heard two men arguing over a financial matter. Their voices were so loud that he heard them while he was inside his house. He listened to them and heard one of them asking the other to reduce the amount of debt that he owes him or to show him leniency in collecting it. The other man's answer was: "By Allah! I will not do that." Thereupon, the Prophet went out to them and asked who it was who was swearing by Allah that he would not do a good deed. One of the two men said: "I am that person, O Messenger of Allah. I will give him whatever he wishes." In another narration (about debt forgiveness) reported by Ahmad and Ibn Hibbān: "The man said: 'If you wish, I will waive the amount they are short of, and if you wish, I will waive part of the original sum.' So he waived the amount they were short of." This narration was mentioned in this chapter for an obvious reason: to indicate that the Prophet (may Allah's peace and blessings be upon him) sought reconciliation between the two disputing men, either by reducing the loan, or by showing leniency. There is a similar narration relevant to this topic that was mentioned by Al-Bukhāri and Muslim on the authority of Ka‘b ibn Mālik (may Allah be pleased with him). He reported that ‘Abdullāh ibn Abi Hadrad al-Aslami owed him money, and so when he met him and asked for his money, they argued until their voices became loud. The Prophet (may Allah's peace and blessings be upon him) passed by them and said: "O Ka‘b!" and then gestured with his hand as if he was saying "half", so Ka‘b took half of what ‘Abdullāh owed him and waived the other half. The Muslim should strive in doing good deeds, especially in reconciling between people and easing their circumstances. If he sees two people, two groups, or two tribes disputing and fighting one another, he should seek to reconcile between them in order to remove what is causing disunity and hatred and to replace it with brotherhood and love. Doing this is more rewarding than fasting, praying, and giving charity. The Prophet (may Allah's peace and blessings be upon him) said: "Shall I not tell you of what is higher in rank than fasting, praying, and giving charity?" They said: "Yes, O Messenger of Allah." He said: "Reconciling between two parties." [Abu Dawūd; classified as Sahīh by Al-Albāni]

‘Amr ibn Taghlib (may Allah be pleased with him) reports to us that an amount of money or a number of war captives were brought to the Prophet (may Allah's peace and blessings be upon him) and he distributed that. He gave to some men in order to reconcile their hearts with Islam, and left others because he trusted them, due to the strong faith and certitude which Allah granted to them. He was then informed that those whom he did not give anything spoke words of reproach about him among themselves, thinking that the Messenger of Allah (may Allah's peace and blessings be upon him) had given certain people because of they were more religious. Thereupon, the Prophet (may Allah's peace and blessings be upon him) gathered them and stood up to speak. He praised Allah and glorified Him with words that befit His Majesty, and then said: "By Allah! I give some men and leave others, and the ones I do not give are dearer to me than those whom I give." He meant that giving to some people and leaving the others did not mean that he loved the former more than the latter. Rather, he actually loved those who did not receive anything more than those to whom he gave. He then explained the reason for this, saying: "However, I give to those I see in their hearts fear and anxiety," meaning that he gave them because of the dissatisfaction and annoyance they would have felt if they had not received some of the spoils of war. So he gave them in order to gain their loyalty and appease their anxiety. He added: "…and as for the ones whom I do not give anything, I leave them with the richness and good that Allah has put in their hearts," meaning that I left them and did not give them, leaving them with what Allah has given them, which is contentedness and richness of the soul. When he said "good" he meant strength of faith and certainty. he then said that ‘Amr ibn Taghlib was one of those people, meaning that he was one of those whom he did not give because of the strength of his faith and certitude. According to another narration, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, I give to a man while another is dearer to me than him, fearing that he (the former) would be thrown into the Fire upon his face" [Muslim]. ‘Amr (may Allah be pleased with him) said after hearing the Messenger of Allah (may Allah's peace and blessings be upon him) praising him: By Allah! I would not exchange the praise that I just heard from the Prophet (may Allah's peace and blessings be upon him) with anything, even if I were given, in exchange, the most expensive item of wealth that the Arabs possessed, which was red camels.

The Prophet (may Allah's peace and blessings be upon him) informs about the devil and his struggle with the person who wants to get up to offer the voluntary night prayer or the Fajr prayer. When the believer goes to sleep, the devil ties three knots at his Qāfiyah, i.e., the back of his head. One knot is undone when the believer wakes up and remembers Allah Almighty without responding to the devil's whisperings. Another knot is undone when he performs ablution. Then the third knot is undone when he rises and prays, and he gets up in the morning active and in a good mood, given his happiness that Allah has guided him to obedience and rejoicing in the reward and forgiveness that Allah has promised him, along with getting rid of the devil's knots and his discouragement. Otherwise, he wakes up in the morning low-spirited, gloomy, and too indolent to offer good and righteous deeds because he is chained with the devil's shackles and far from getting close to the Most Compassionate.

The devil makes constant endeavors in every way to prevent one from obeying Allah Almighty, and nothing can save man from the devil except seeking help from Allah Almighty and utilizing the means of precaution and protection.

Remembering Allah Almighty and worshiping Him provide the soul with energy and bring forth relief in the heart. They dispel laziness and indolence and alleviate distress and hatred because they ward off the devil, who whispers all these things.

The believer feels happy when Allah Almighty guides him to His obedience and feels depressed when he fails to reach the degrees of excellence and perfection.

Heedlessness and reluctance from observing acts of obedience are from the devil's work and an attempt to make man's deeds appealing to him.

These three things—remembering Allah, performing ablution, and praying—drive the devil away.

The devil ties knots particularly at the back of the head because it is the center of powers and their domain of control. Hence, if he ties the knots in that place, he becomes capable of controlling man's spirit and casting sleep on him.

Ibn Hajar al-‘Asqalāni said: Mentioning the night in his statement: "Ahead of you is a long night," apparently indicates that this is peculiar to night sleep.

Ibn Hajar al-‘Asqalāni said: There is no particular or irreplaceable form of Dhikr (remembrance of Allah) that should be recited here; rather, anything that could be referred to as Dhikr of Allah would be sufficient, including reciting the Qur’an, reading the Prophet's Hadīths, and seeking religious knowledge. However, the best way to remember Allah is clear in the Prophet's statement: Whoever wakes up disturbed during the night and says: "La ilāha illallāh wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr. Al-hamdulillāh wa subhānallāh wa la ilāha illallāh wallāhu akbar wa la hawla wa la quwwata illa billāh (None has the right to be worshiped except Allah alone, and He has no partners. To Him belongs sovereignty, and to Him belongs praise, and He is Omnipotent over everything. All praise is due to Allah, glory be to Allah; there is no god but Allah; Allah is the Greatest, and there is no power nor strength except with Allah)", then says: "Allāhumma ighfirli (O Allah, forgive me)" or supplicates, his supplication will be answered, and if he performs ablution, his prayer will be accepted. [Narrated by Al-Bukhāri]

The Fire of Hell will not touch an eye that cried out of fear of Allah, the Almighty. When a person remembers the greatness of Allah, His power over His servants, and, at the same time, he recalls his own state and his negligence in fulfilling the rights of Allah upon him, he weeps in hope of receiving Allah's mercy and in fear of His wrath and punishment. Such a person is promised to be saved from the Fire. Another eye that the Fire will not touch is an eye that stayed up at night guarding in the cause of Allah in battlefields and on Muslim frontiers to protect the lives of Muslims. The statement: "Two eyes will not be touched by the Fire," is a figure of speech whereby a part of something is mentioned with the intention of referring to the whole. Thus, the intended meaning is that the person who weeps out of fear of Allah, as well as he who spends the night guarding in the cause of Allah, Allah will make their whole bodies (not just the eyes) forbidden to the Fire.

Ka‘b ibn ‘Iyad (may Allah be pleased with him) reported that he heard the Messenger (may Allah's peace and blessings be upon him) say: "Every Ummah has a trial, and the trial of my Ummah is wealth." This is a test for people, as wealth distracts one away from acts of worship and makes one forget the Hereafter.

The majority of the people who will enter Paradise are the poor and needy. That is because they have no wealth, so they will not be held accountable for what they did with it, and Allah, out of His great generosity will reward them in the Hereafter to make up for the things they were not given in this worldly life. As for the wealthy and affluent, they will be detained for some time on the Day of Resurrection because of the lengthy reckoning of their accounts, due to the wealth and influence they had as well as their indulgence in their desires and passions. The lawful pleasures of this worldly life entail accountability, and the unlawful pleasures entail punishment. The poor will be spared both because they were deprived of such pleasures. Also, the majority of the denizens of Hell will be women because they complain much and are ungrateful to their husbands.

The Prophet (may Allah's peace and blessings be upon him) talks about a man who used to give loans to people or sell to them with deferred payment. He used to say to his servant who would collect debts from the people: When you go to a debtor and find him unable to repay the debt, "overlook his debt", either by giving him respite or not pressing him to pay, or by accepting the little he offers, though it falls below the due amount. He did that in the hope that Allah would pardon and forgive him. When he died, Allah forgave him and overlooked his sins.

Dealing with people in a benevolent and forgiving manner and overlooking the debts of those who are insolvent is one of the greatest means of salvation on the Day of Judgment.

Benevolence towards people, sincerity toward Allah, and hoping for His mercy are the means for the forgiveness of sins.

The Prophet (may Allah's peace and blessings be upon him) clarified that it is hoped for the Muslim sinner to be pardoned and forgiven by Allah except for the one who declares his sin out of boastfulness and rudeness. Such a person does not deserve pardon as he sins at night, then, although Allah conceals his sin, in the morning, he tells others of committing such-and-such sin the night before. He spends his night screened by his Lord, but he removes Allah's screen in the morning and exposes himself.

The hideousness of publicizing sin after being concealed by Allah Almighty.

Publicizing sins entails spreading immorality among Muslims.

Whomever Allah screens in this life, He will screen in the Hereafter, which is a manifestation of Allah's extensive mercy towards His slaves.

Whoever is afflicted with a sin must cover himself and repent to Allah.

The terrible guilt of those who publicize sins on purpose and who, therefore, miss the chance of being forgiven.

Al-Miqdād and those who were with him used to milk their sheep and drink their portion of milk, then they would leave the portion of the Prophet (may Allah's peace and blessings be upon him) until he came to drink it. So, when he would come at night while they were sleeping, he would give greetings (Salām) in a moderate tone that would not wake the sleeping person up, whereas it would be heard by the ones who were awake.

The Prophet (may Allah's peace and blessings be upon him) asked his Companions: Is it not possible for one of you to gain a thousand rewards each day?! One of those present said: How can a person earn a thousand good deeds in a single day so easily? He said: He says: "Subhānallāh" (glory be to Allah) a hundred times, and a thousand good deeds will be recorded for him because each good deed is multiplied tenfold, or a thousand sins will be erased from his record.

Encouragement toward virtues, for they are the ladder to acts of obedience.

The virtue of glorifying Allah and remembering Him, and that this simple act, which costs a person nothing, brings a great and immense reward.

The Companions' eagerness to hasten toward good deeds without delay.

Good deeds are multiplied tenfold, as Allah Almighty says: {Whoever comes with a good deed will be rewarded tenfold.} [Surat al-An‘ām: 160] This is the minimum level of multiplication; however, it has also been reported up to seven hundred times.

In some narrations, the word "or" in the phrase “or a thousand sins will be erased” is replaced with "and". Al-Qāri explained: The conjunction 'and' can sometimes carry the meaning of 'or', so there is no contradiction between the two versions. The meaning could be that whoever says it, a thousand good deeds are written for him, and if he has sins, then some are erased and some rewards are gained. It is also possible that 'or' here means 'and' or even 'rather,' in which case both outcomes are combined. And Allah's bounty is even greater than that. End quote. In conclusion, a thousand good deeds are written for him, and a thousand sins are erased.

The Prophet (may Allah's peace and blessings be upon him) sent Abu ‘Ubaydah (may Allah be pleased with him) to Bahrain to collect the tax from them. When he returned to Madīnah and the Ansār heard about his return, they went to the Prophet and gathered waiting for him at the Fajr prayer. After the Prophet prayed and started to leave, the Ansār presented themselves to him and he smiled because he knew they wanted some of the money. He said to them: "Perhaps you've heard that Abu ‘Ubaydah has returned?" They said: "Yes, O Messenger of Allah," meaning we have come to receive our share of the money. So the Prophet gave them glad tidings that made them happy. He informed them that he does not fear poverty for them, because most of the time the impoverished person is closer to the truth than the wealthy one. Rather, he feared for them that the pleasures of the worldly life would be given to them, and then they would compete among themselves to attain them. A person in such a state (of competition) is never satisfied with what he has and he always wants more and more by any means. He does not care whether he acquires it through lawful or unlawful means. There is no doubt that this is a type of dispraised competition which attaches the person to this world and distances him from the Hereafter (and remembrance of it). So, as a result, the person is destroyed just as the previous nations were destroyed for the same reason.

The meaning of the Hadīth: A man went to the Prophet (may Allah's peace and blessings be upon him) and greeted him saying: "Upon you be peace, O Messenger of Allah." So the Prophet forbade him from greeting in that way. And because the Prophet disliked his greeting, he even did not reply to it and told him that this is the way to greet the dead (not the living). Then the Prophet taught him the proper way to greet as mentioned in another Hadīth: "Say peace be upon you". The Prophet's statement that this was the greeting of the dead does not mean that this is what should be said when visiting the graves, because the way of greeting the dead has been reported from the Prophet while visiting the graves as: "Peace be upon you, O dwellers of the abode of the believers." Rather, he said that in reference to the way people used to greet the dead in the pre-Islamic era.

The Prophet (may Allah's peace and blessings be upon him) informed that true life is none other than the life of the Hereafter in Allah's pleasure, mercy, and Paradise because the life of this world is fleeting, while the life of the Hereafter is everlasting and eternal. He (may Allah's peace and blessings be upon him) then supplicated for forgiveness, honor, and righteousness for the Ansār, who welcomed and supported the Prophet (may Allah's peace and blessings be upon him), assisted the Emigrants, and even shared their wealth with them—as well as for the Muhājirūn, who left behind their homes and possessions seeking the bounty and pleasure of Allah.

The Prophet's detachment from worldly life and his focus on the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) encouraged his Ummah to renounce the perishable pleasures of worldly life.

Highlighting the virtue of the Muhājirūn and the Ansār, as they won the Prophet's supplication for their forgiveness.

A servant should not rejoice over what he gains from this world, for it is quick to vanish and often tainted with hardship. The true abode of permanence and stability is the Hereafter.

The son can never repay his father for all the good he has done or fulfill all the rights his father has over him, except if the father was a slave and the son emancipated him by buying him (from his master) and setting him free.

The Prophet (may Allah's peace and blessings be upon him) clarifies that no Muslim covers his fellow Muslim in any matter except that Allah Almighty would cover him on the Day of Judgment, as every deed has a recompense that suits it. Allah's covering for him would be by covering his faults and sins without disclosing them to the people gathered on Judgement Day, or it could be by not holding him accountable for them and not mentioning them to him.

It is legitimate to cover a Muslim if he sins, along with expressing disapproval, offering him advice, and threatening him with Allah. However, if he is from the evildoers and from the corrupt who commit sins and acts of defiant disobedience openly, then he should not be covered, for this would encourage him to commit more sins. Therefore, his case should be referred to the ruler, even if he is to be mentioned, because he is known for his defiant disobedience and sinning.

Urging the act of covering others' faults.

The benefits of covering include: giving the sinner the chance to reconsider his actions and repent to Allah because publicizing defects and faults is from spreading immorality and it spoils the social atmosphere besides tempting people to commit them.

The Prophet (may Allah's peace and blessings be upon him) is urging Muslims not to die except while having good expectations of Allah by making their hope for Allah's mercy and pardon outweigh when being in a state of moribundity. Because fear is required to improve deeds; however, this is not a state for offering deeds. Hence, the prevalence of hope is required here.

Keenness of the Prophet (may Allah's peace and blessings be upon him) on guiding his Ummah and his deep compassion for them in all of his states; even in his final illness, he was advising his Ummah and guiding them to the means of salvation.

At-Tībi said: Perform good deeds now so that you have good expectations of Allah at the time of death, as those whose deeds are evil have ill expectations of Allah at the time of death.

The slave's most perfect state is having a moderate level of hope and fear along with the prevalence of love, as love is the mount, whereas hope is the conductor, fear is the driver, and Allah is the One Who helps one reach his destination through His favor and generosity.

Anyone who is near a dying person should help him have strong hope and good expectations of Allah, as in this Hadīth, the Prophet (may Allah's peace and blessings be upon him) said this three days before his death.

The Prophet (may Allah's peace and blessings be upon him) informed that the world and everything in it are detested by Allah, deemed blameworthy, forsaken, distanced, and whatever is in it is forsaken and not to be praised. This is because the world and everything in it distracts from Allah Almighty and leads away from Him, except for the remembrance of Allah and what aligns with and resembles it, which Allah loves, or a scholar well versed in religious knowledge who teaches it to people, or a knowledge seeker seeking such knowledge.

It is not permissible to curse the world unconditionally, as there are Hadīths that prohibit this. However, it is permissible to curse aspects of the world that lead away from Allah Almighty and distract from His obedience.

Everything in this world is mere play and amusement, except for the remembrance of Allah and what serves as a cause or aid in that.

Clarifying the merit of knowledge, scholars, and students.

Ibn Taymiyyah said: What is dispraised of the world is that which is unlawful in any form, or lawful if pursued for the sake of competition and pride, or what is acquired for the sake of boasting and disputing. Such things are detested by those who have understanding.

The Prophet (may Allah's peace and blessings be upon him) states that he met Abraham, Al-Khalīl, (peace be upon him) on the Night of Isrā’ and Mi'rāj, and he said to him: O Muhammad, convey my greetings of peace to your Ummah and inform them that Paradise has a pleasant soil and sweet water that is not salty. Tell them that Paradise is spacious, plain, and treeless. Its seedlings are the good words, which are the lasting righteous deeds: Subhānallāh (glory be to Allah), Al-hamdulillāh (praise be to Allah), La ilāha illallāh (there is no god but Allah), and Allāhu Akbar (Allah is the Greatest). Whenever the Muslim says and repeats them, a seedling is planted for him in Paradise.

Encouraging the act of making Dhikr recurrently to increase the seedlings planted in Paradise.

The superiority of the Muslim Nation, as Abraham (peace be upon him) sent them his greeting of peace.

Abraham (peace be upon him) encouraged the Ummah of Muhammad (peace be upon him) to remember Allah Almighty frequently.

At-Taybi said: Paradise is vast plain lands; then Allah Almighty created therein, by His favor, trees and palaces according to the worshippers' deeds. Every worshipper will get what has been specifically prepared for him because of his deeds, and since Allah Almighty has made it easy for him to perform the deeds that he was created for to get rewarded, therefore, He considers him like the one who plants such trees.

The Prophet (may Allah's peace and blessings be upon him) points out that the true good dream is the glad tidings, which represent all that is left from Prophethood after the divine revelation has stopped. True good dreams are the only part of revelation that will remain to inform about what is going to happen.

If I had a wealth of pure gold that is equal to the mountain of Uhud, I would spend all of it in the cause of Allah and would not keep anything thereof, expect what I need for fulfilling rights and repaying my debts.

The Prophet (may Allah's peace and blessings be upon him) highlights that true richness is not in the abundance of wealth. Rather, it is self-sufficiency. So a person becomes the richest of people when he sufficiently relies on what he already possesses and is contented with it, without being keen to gain more or insisting on demanding more.

The basic rule states that lying is unlawful, for the Prophet (may Allah's peace and blessings be upon him) said: “Beware of telling lies, for lying leads to wrongdoing and wrongdoing leads to hellfire. A man will keep telling lies and strive to tell lies until he is recorded with Allah as a liar” [Muslim]. However, there are three exceptions where lying is permissible: Lying for the sake of reconciliation between people; lying during war; and lying in what a man says to his wife. The Sunnah has made lying in these three cases permissible, for what it contains of benefits without resulting in any harm, as following: 1. Lying for the sake of reconciliation between two people or two tribes disputing with each other. Here, one conveys good words and narrates to one of the disputing parties that the other praised him and spoke well of him and mentioned him with good attributes. He in fact did not hear so, however, his aim is to bring them together and to remove the aversion and estrangement between them. This is permissible and there is no harm in it as long as one's aim is reconciliation and removing enmity and hatred from the hearts. 2. Lying during war: it is to display strength and say things to empower his companions, and to increase their morale, in order to defeat the enemies. It also includes saying that the Muslim army is big in number and has received strong back up, or saying: Look behind you! So-and-so has come from behind you to strike you! This is also permissible, due to what it contains of enormous benefit for Islam and the Muslims. 3. Lying between spouses: i.e. husband says to his wife "You are the most beloved person to me, and I desire only you” and similar words that induce harmony and love between them; and she says the same. This is permissible as well, due to what it contains of mutual benefits. It is noteworthy that lying between the spouses is limited to what will bring or increase harmony and love between them. It is not permissible in everything. An-Nawawi (may Allah have mercy upon him) said: “Regarding man's lying to his wife and vice versa, it is intended to be a means of displaying love and devotion to one another and similar things. However deception, for the sake of evading duties or taking what is not his or her right, this is unlawful according to the scholars' consensus” [Sharh Muslim by An-Nawawi]. Al-Hafizh Ibn Hajar (may Allah have mercy upon him) said: “They (scholars) agreed that the permissible lying between a wife and a husband is in those things which do not entail the negligence of the duties of any of them or the acquisition of rights that they are not entitled to.”

Anas ibn Mālik recounts that his paternal uncle Anas ibn An-Nadr was not with the Messenger of Allah (may Allah's peace and blessings be upon him) in the battle of Badr, because the Prophet had not come out with the intention to fight, rather wanted to target the trade caravan of Quraysh. There were only three hundred-odd men with him, with seventy camels and horses that they took turn riding. Many of the companions remained behind because no one was summoned to battle, and a very small number of men went out with the Prophet. Anas ibn An-Nadr said to the Prophet that he did not witness the battle of Badr with him in his first fight against the polytheists, and that: "If Allah gives me a chance to fight them, no doubt, Allah will show how (bravely) I will fight." Then when the battle of Uhud took place, one year and one month after the battle of Badr, the Muslims marched out to fight with the Prophet (may Allah's peace and blessings be upon him). The Muslims were in the winning position in the beginning of the battle, however, later on, when the polytheists were retreating and showing defeat, some of the archers left their assigned posts which the Prophet (may Allah's peace and blessings be upon him) ordered them not to leave without receiving a command. As a result, the Muslim army was vulnerably exposed and the polytheists attacked them from behind. Some Muslims fled while others remained and fought. Anas ibn An-Nadr (may Allah be pleased with him) advanced towards the polytheists, saying: "O Allah, I apologize to You for what these have done," meaning his companions who had fled; "and I denounce what these have done", meaning the polytheists who fought the Prophet and his companions. As he advanced, he passed by Sa‘d ibn Mu‘ādh who asked him: "Where are you going?" Anas said: "O Sa‘d, I really smell the fragrance of Paradise near Mount Uhud." He literally smelt the fragrance of Paradise. He was not imagining it. This was part of Allah's favor on that man who smelled the fragrance of Paradise before he was martyred, which motivated him to go forward, not to retreat like others, until he was eventually killed. Sa‘d later said: "O Messenger of Allah, what he did was beyond my power", meaning that he exerted an effort in fighting that Sa‘d was not capable of. Over eighty wounds were found on his body caused by the strikes of swords, spears and arrows, to the extent that his skin was severely damaged and no one was able to identify him except his sister who recognized him from his fingers. The Muslims believed that Allah revealed the following verse about him and those who resemble him: {Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration} [Sūrat al-Ahzāb: 23]. There is no doubt that Sa‘d and those who are like him (may Allah be pleased with them) are primarily intended by this verse, because they indeed were truthful regarding their covenant with Allah. Anas ibn An-Nadr (may Allah be pleased with him) said: "If Allah gives me a chance to fight them, no doubt, Allah will see how (bravely) I will fight." He, indeed, did that! He fought like no one else could except he whom Allah favored with what He favored Anas until he won martyrdom.

A man complained to the Prophet (may Allah's peace and blessings be upon him) about his relatives and kins and how he treats them kindly, but they treat him in the opposite manner. He maintains kinship ties with them and visits them, but they sever ties with him. He shows them kindness and loyalty, but they treat him unfairly and roughly. He tolerates and pardons them, but they are intolerant towards him, and this shows in their bad words and actions. Should he continue maintaining kinship ties with them despite what is mentioned? The Prophet (may Allah's peace and blessings be upon him) said to him: If the case is the way you mentioned, then you disgrace and degrade them before their own selves as if you are feeding them hot ashes, given your abundant kindness and their hideous way of acting. You will continue to have a supporter against them from Allah that wards off their harm as long as you continue to be kind to them as mentioned and as long as they keep treating you badly.

Reciprocating offense with kindness is most likely expected to make the offender return to the truth, as Allah Almighty says: {Repel evil with what is good; the one whom you have enmity with will become as if he were a close friend.}

Obeying Allah's command, even if one is subject to harm, is a cause for the believer to receive support from Allah.

Severing kinship ties entails pain and torment in this world as well as guilt and recompense in the Hereafter.

A Muslim should seek reward from Allah for his righteous deeds and should not stop his kind habit because of people's abuse and their severing ties with him.

The upholder of kinship ties is not the one who maintains ties with those who maintain ties with him; rather, the true upholder of kinship ties is the one who maintains ties with those who sever ties with him.

Meaning of this Hadīth: If you wish to know the reality of this world in comparison to the Hereafter, then put your finger in the sea and take it out, then look at what it comes back with. What it comes back with is nothing compared to the water in the sea. This is exactly what this world means in terms of its short duration and the perishing of its pleasures in comparison to the Hereafter which is everlasting and its pleasures are eternal. Allah, the Almightyو says: {But little is the enjoyment of the life of this world as compared with the Hereafter} [Sūrat at-Tawbah: 38]. Everything that one is given in this worldly life of riches and pleasures are short-term and mixed with pains and vexations. He brags and boasts about his worldly gains, while they are only temporary. They soon perish and are succeeded with sorrow and regret. Allah says: {And whatever of things you have been given, are only for the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not then use reason?} [Sūrat al-Qasas: 60] What is with Allah of eternal bliss, joyous life, and fancy abodes is better in quality and quantity, and it will be everlasting and forever.

Meaning: Two men passed by the Prophet (may Allah's peace and blessings be upon him). One of them was from the noblest of the people, who had influence among them. He would be accepted if he proposed in marriage, and would be listened to if he spoke. The other man was the opposite; from the weak Muslims who had no status among the people. If he proposed in marriage, he would not be accepted; if he interceded, his intercession would be rejected; and if he spoke, he would not be listened to. The Prophet (may Allah's peace and blessings be upon him) said: “This one (the second) is better than an earthful of the other (the first).” He means that he is better in the sight of Allah, the Almighty, than an earthful of the other man who had a noble status and influence among his people because Allah, the Exalted, does not look at a person’s status, influence, lineage, wealth, appearance, clothes, mounts (the vehicle they ride), or his houses. Allah looks at their hearts and their deeds. Another Hadīth reads: “Verily, Allah does not look at your appearances or your wealth, but He looks at your hearts and your deeds.” If the heart is of a person sound with respect to what is between himself and Allah, the Almighty, turns to Him, becomes mindful of Him, is diligent to the rights of Allah, shows humility to Him, strives to do what pleases Him, then this indeed is the person who is noble in the sight of Allah. He is the one who holds a high status with Allah. He is the one who, if he were to take an oath in the name of Allah, Allah would fulfill his oath.

Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) would never say 'no' to anyone who asked him for worldly provisions. Rather, if he had what he was asked for, he would give it to him. If he didn’t have it he would say kind words to him, in compliance with Allah's command: {And as for the beggar, do not scold him} [Sūrat Ad-Duha: 10]. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) was very merciful, and no one came to him asking for something except that he promised to give him and carried out that promise if he had something to give." Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) so he sent a messenger to his wives (to bring something for the man to eat), but they said that they had nothing except water. Thereupon, he said: "Who will take this (man) as a guest?" In another narration, Sahl ibn Sa‘d (may Allah be pleased with him) reported: A woman brought a cloak to the Prophet and said: "O Messenger of Allah, I have knitted this with my own hands for you to wear." So the Prophet took it and he was in need of it, and he came out to us wearing it. A man said: "O Messenger of Allah, give it to me to wear." The Prophet (may Allah's peace and blessings be upon him) said: 'Yes', and sat with us. Later when he returned home, he folded the cloak and sent it to the man. The people said to the man: "It was not good of you to ask him for it when you know that he never turns down anyone's request." The man said: "By Allah, I only asked him for it so that it would be my shroud when I die." And it was (indeed) his shroud when he died. These are examples of how the Prophet (may Allah's peace and blessings be upon him) was with anyone who asked him for something. If he had something to give, he would give it, even if it belonged to him or he needed it. If he did not have anything to give, he would apologize or promise to give him later, or he would ask his Companions if one of them could give him. This is an indication of his great generosity, munificence, and excellent manners.

Hadīth explanation: The believer who is promised Paradise (in the Qur'an and Sunnah), if he had true knowledge of the punishment and torture that Allah has prepared for the people of disbelief and falsehood, he would not have any hope of entering Paradise; rather, his only hope would be to be saved from Hellfire, given what it contains of severe torture that human bodies would cannot bear. Contrary to that, if the disbeliever had true knowledge of the mercy of Allah, the Most Merciful and Most Generous, he would not despair of Allah's mercy; rather he would hope to enter Paradise because of what he knows about Allah's vast and extensive mercy and forgiveness.

The Prophet (may Allah's peace and blessings be upon him) informed that no people attend a gathering then leave it without remembering Allah therein except that it will be as if they are leaving a gathering on the carcass of a donkey in terms of rottenness and filth because of being too preoccupied with their speech from remembering Allah. This gathering will be a source of their sorrow, loss, and eternal regret on the Day of Judgment.

The warning mentioned here against heedlessness of remembering Allah is not restricted only to gatherings; rather, it includes other things as well. An-Nawawi said: It is disliked for one who sits in a place to leave it without remembering Allah Almighty therein.

The sorrow they experience on the Day of Judgment: is either because of missing the recompense and reward for not taking advantage of the time in obeying Allah, or because of incurring sin and being subject to punishment because of using the time in disobeying Allah.

If this warning is against heedlessness caused by what is permissible, then what about the prohibited gatherings that involve backbiting, talebearing, and other prohibitions?!

Abu Dharr (may Allah be pleased with him) reports that he was walking with the Prophet (may Allah's peace and blessings be upon him) in an area strewn with dark stones in Madīnah, and they came upon the well-known Mount of Uhud. The Messenger of Allah (may Allah’s peace and blessings be upon him) said that if he had the like of Uhud in gold, he would not be pleased to keep it for more than three days, except an amount of it that he would use to settle a debt. In other words, if he had an amount of gold equal in size to the Mount of Uhud, he would spend it all in the cause of Allah, and would only keep of it what he needs to settle debts and fulfill rights due to others. This indicates that the Prophet (may Allah's peace and blessings be upon him) was among the most ascetic people in this world, because he did not wish to collect wealth except only to settle his debts. When he died, his armor was pawned with a Jew for some barley that he borrowed from him to feed his family. Had the worldly life been dear to Allah, the Almighty,, He would not have deprived His Prophet of it. Indeed, the world is cursed, and everything in it is cursed, except for the remembrance of Allah and what pleases Him, as well as a scholar and a seeker of knowledge. The Prophet (may Allah's peace and blessings be upon him) further said that those who have much wealth in the world will be destitute of good deeds on the Day of Judgment, because wealthy people are mostly arrogant, feel that they are not in need of Allah, and refrain from obeying His commands. They are distracted by the pleasures of the world as they indulge themselves in life, and thus find themselves with poor stock in the Hereafter. The minority, however, are those who spend generously in the cause of Allah. The Prophet (may Allah's peace and blessings be upon him) further said that anyone who dies without associating partners with Allah will enter Paradise, even if he robbed and fornicated. This does not mean that fornication and theft are not major sins. They are. That is why Abu Dharr was astonished, saying: “Even if he committed fornication and theft?!” And the Prophet (may Allah's peace and blessings be upon him) replied in the affirmative. Concerning the one who dies after having committed major sins, Allah says: {Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills} [Sūrat An-Nisā': 48]. Allah may pardon or punish him. In case of punishment, however, he will end up entering Paradise. The rule is that any Muslim who does not associate partners with Allah or commits an act that takes him out of the fold of Islam will eventually settle in Paradise. However, anyone who commits an act of disbelief will reside eternally in Hell. All of his deeds will be rendered worthless. A case in point are the hypocrites, who used to say to the Prophet (may Allah's peace and blessings be upon him): {We testify that you are indeed the Messenger of Allah} [Sūrat al-Munāfiqūn: 1]. And they used to remember Allah but only a little, and they used to pray but {When they stand for prayer, they stand lazily} [Sūrat An-Nisā': 142]. Despite all that, they will be in the lowest depth of the Fire. Finally, this Hadīth encourages an ascetic approach toward the worldly life, i.e. not to be attached to it. The world should be in one's hand not in one's heart. The heart has to be sincere to Allah. Such is the perfect asceticism. This does not mean that one should abstain from enjoying this world. Rather, one should enjoy the lawful things of the world, without keeping the world in one's heart. This is what matters.

The Prophet (may Allah's peace and blessings be upon him) clarified the difference between the person who remembers Allah Almighty and the one who does not and how such a difference is like that between the living and the dead person in terms of benefit and good appearance. The one who remembers his Lord is like the living person who is outwardly adorned by the light of life and inwardly adorned by the light of knowledge and who offers benefit, whereas the one who does not remember Allah is like the dead person who is outwardly idle and inwardly invalid and bears no benefit. Likewise, the house whose dwellers remember Allah is described as being living; otherwise, it is a dead house given its dwellers' heedlessness of remembering Allah. Describing the house as being living or dead is meant to refer to its dwellers.

Encouraging the remembrance of Allah and warning against being heedless thereof.

Remembering Allah provides the soul with life just as the soul provides the body with life.

It was from the practice of the Prophet (may Allah's peace and blessings be upon him) to give examples to make meanings clear and easy to understand.

An-Nawawi said: It indicates the recommendation of remembering Allah Almighty in the house and that it should not be devoid of Dhikr (remembrance of Allah).

An-Nawawi said: It denotes that having a long life in obeying Allah is a merit even if the dead person is moving to a good destination. This is because the living person will catch up with him and will have a chance to be better than him by the acts of obedience he performs.

Jābir (may Allah be pleased with him) informs us that the Prophet (may Allah's peace and blessings be upon him) once passed through the market and came across a dead goat with cut ears, so he raised its head and asked whether anyone would like to take it for one dirham (an insignificant price at the time). The people refused to take it even for nothing. The Prophet (may Allah's peace and blessings be upon him) further asked if anyone liked to have it, and they replied in the negative. Thereupon, he told them that the world is less worthy in Allah's sight than that dead goat in theirs. With this remark, the Prophet wanted to show his Companions and his Ummah after him that this world is more contemptible in Allah's sight than the cut-eared dead goat in the sight of sound-natured people. This world, in relation to the Hereafter, is worthless to Allah; it does not weigh the wing of a mosquito. Sahl ibn Sa‘d (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''If the world weighed, in the sight of Allah, a mosquito's wing, He wouldn't give a disbeliever a drink of water from it.'' He wished to urge his Companions and his Ummah after him to make the life of this world a means to fulfill divine requirements, and not to make it their ultimate objective and purpose as that would lead to their destruction.

One day the Prophet (may Allah's peace and blessings be upon him) sat on the pulpit talking to his Companions and he said: What I fear most for you after me is what is disclosed to you of the blessings of the earth, splendor, adornment, and pleasures of this world and what it contains of the various types of possessions, clothes, crops, and other things that people take pride in their beauty despite their being transient. A man said: The splendor of this worldly life is a blessing from Allah, so how could such a blessing turn into misfortune and punishment?! People blamed the questioner when they noticed how the Prophet (may Allah's peace and blessings be upon him) remained silent, thinking that he had aroused his anger. However, it became clear that he (may Allah's peace and blessings be upon him) was receiving revelation, and he, then, started wiping the sweat off his forehead. He said: Where is the questioner? He said: Here I am. He (may Allah's peace and blessings be upon him) praised Allah and commended Him then said: True goodness brings nothing forth but goodness; however, this splendor is not purely good given the temptation and competition it leads to and how it distracts people from focusing duly on the Hereafter. Then he gave an example saying: The plants and Khadir of the spring, which is a kind of plant the cattle like, could kill or almost kill because of excessive eating that leads to repletion. An exception to this is the eater of the Khadir that eats until both sides of its belly are filled, then it turns to face the sun and throws the dung out of its belly or urinates, then it brings up what is in its belly and chews then swallows it, and then it starts to graze again. This wealth is like a green and sweet plant that could kill or almost kill if it is too much unless a small amount, which is needed, is only used thereof to fulfill sufficiency through lawful channels, for in this case it causes no harm. It could be a good companion to the Muslim if he gives the needy, the orphan, and the wayfarer from it. Whoever takes it rightfully, it will be blessed for him, but whoever takes it wrongfully will be like the one who eats and is never satiated, and it will be a witness against him on the Day of Judgment.

An-Nawawi said: It indicates the merit of wealth for whoever takes it rightfully and spends it on charitable causes.

The Prophet (may Allah's peace and blessings be upon him) informed about the condition of his Ummah and how worldly adornment and temptations will be opened for them.

It was from the practice of the Prophet (may Allah's peace and blessings be upon him) to give examples to make meanings clear and easy to understand.

Encouraging the act of giving charity and spending money on charitable causes and warning against stinginess.

What is understood from his statement: "Verily, good does not bring forth evil," is that sustenance, even if abundant, is counted among goodness, and it could only be subject to evil if it is withheld from those who deserve it out of stinginess or if it is extravagantly spent on what is not prescribed. Moreover, everything that Allah has ordained to be good will never be evil and vice versa; however, it is feared that one who is granted goodness could be subject to what brings him evil given the way he disposes of it.

Abandoning haste in giving a response if it requires contemplation.

At-Tībi said: Four types could be derived from it: One that excessively eats from it, enjoys it, and is totally indulged until its ribs are swollen and it does not stop, which rapidly brings about its destruction. One that eats in the same manner but resorts to trickery to combat the disease after becoming intense, but it overcomes it and leads to its destruction. One that eats in the same manner but hastens to remove what harms it and tries to push it until it is digested and it is safe. One that does not eat excessively and is not engrossed in eating; rather, he eats only what satisfies his hunger and keeps him alive. The first is an example of the disbeliever, the second is an example of the sinner who is heedless of giving up sins and repenting until it is too late, the third is an example of the one who mixes righteous deeds with others and hastens to repentance that is accepted from him, and the fourth is an example of the one who abstains from worldly pleasures and seeks the Hereafter.

Ibn al-Munīr said: This Hadīth contains beautiful similes. First: comparing wealth and its growth to the emergence and growth of plants. Second: comparing the one engrossed in earning money and utilizing means to the animals engrossed in grazing. Third: comparing the endeavor to have more of it and saving it to gluttony and satiation. Fourth: comparing the wealth produce, despite its high status in people's eyes that has led to exaggeration in withholding it, to the animal's droppings, which is an exquisite reference to regarding it as filthy under the Shariah. Fifth: comparing the one who does not seek to collect it and possess it to the sheep when it rests and lies on its side while facing the sun, which is one of its best states in terms of serenity and tranquility, and it denotes its awareness of its interests. Sixth: comparing the death of the money collector who withholds it to the death of the animal that is heedless of avoiding what harms it. Seventh: comparing wealth to the companion that is liable to turn into an enemy, as when the money is possessed and tightly tied out of love for it, this entails withholding it from those who deserve it, and so it leads to punishing its possessor. Eighth: comparing taking money wrongfully to the one who eats without ever feeling satisfied.

As-Sindi said: According to the report, two things must be fulfilled. First: it has to be rightfully earned. Second: it has to be spent in its proper channels. When any of the two conditions is missed, it becomes harmful...it could also be said: It bears reference that the two conditions are concurrent; thus, one is not aided to spend in the proper channels unless he takes it rightfully.

This Hadīth indicates that both parents have a right to good companionship and utmost care of their affairs. Allah says: {Accompany them in [this] world with appropriate kindness} [Sūrat Luqmān: 31]. However, the right of the mother precedes the right of the father by far. The father's right was not mentioned except after the Prophet (may Allah's peace and blessings be upon him) had emphasized the right of the mother by mentioning her three times. The mother's status is greater than the father's status, even though they both raise and bring up their children - the father with his wealth and care, and the mother with her services such as preparing their food, drinks, clothes, beds, etc. In fact, the mother suffers in raising her children greater than the father. She carries the child in her womb for nine months adding more to her pain and weakness; she gives birth to the child with hardship and severe pain as if she is almost dying; and she breast-feeds the child for two years during which she remains awake in order for him to relax and spares no effort of his betterment regardless of her pains. The Qur'an described these experiences saying: {And We have enjoined upon man, to his parents, good treatment. His mother carried him with hardship and gave birth to him with hardship, and his gestation and weaning [period] is thirty months} [Sūrat al-Ahqāf: 15]. In this verse, Allah enjoined man to be dutiful to his parents and justified this injunction by listing only the suffering the mother endures as a sort of highlighting her great right on the children. Good companionship with the parents includes providing their food, drink, accommodation, clothing, and the other needs of living, particularly when they are needy. Moreover, if your parents' standard of living is low or adequate and you lead a luxurious and comfortable life, then you should raise them to your living standard or even higher. Doing this is part of your good companionship to the parents. Remember what Prophet Yūsuf did with his parents; when he was granted sovereignty, he raised his parents upon the throne after bringing them from the desert. The best manifestation of good companionship is what Allah said: {And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word. And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small"} [Sūrat al-Isrā': 23-24] So, hold back your tongue from saying bad words to them and keep them far from all things that could harm them. Speak to them kindly and be humble and obedient to them. Always supplicate to Allah for them sincerely from your heart and soul and say: "My Lord, have mercy upon them as they brought me up when I was small." Do not forget to provide your mother with special and greater care as implied by divine revelation and stated in this Hadīth.

Whoever spent in charity two of anything such as food, clothing, means of transport or money, seeking Allah’s pleasure, the angels will call him from the gates of Paradise, welcoming his arrival, saying: You offered a lot of good things for which you will be greatly rewarded today. Those who offer a lot of prayers will be called from the gate of prayer and enter from it. Those who give a lot of charity will be called from the gate of charity and enter from it. Those who fast a lot will be received at the gate of Ar-Rayyān by the angels who will allow them to enter from it. The meaning of "Ar-Rayyān" is what quenches the thirst, because fasting people abstain from drinking water and consequently become thirsty, especially in the hot long days of summer. Therefore, they will be rewarded for their thirst by quenching it perpetually in Paradise, which they will enter from that gate. When Abu Bakr (may Allah be pleased with him) heard that Hadīth, he said: “O Messenger of Allah, may my father and mother be sacrificed for you! Whoever enters from any of those gates will never miss or lose anything.” Then he said: “Will anyone be called from all of those gates?” So he said: "Yes, and I hope that you will be one of them"

Spending anything small or little in the cause of Allah, be that in jihad or in anything that is good or helps obey Allah, yields multiplied reward up to seven hundred times on the Day of Judgment.

The Hadīth means that whoever commits himself before the Prophet (may Allah's peace and blessings be upon him) not to ask people for their money or seek their help to fulfill his duties, whether much or little, he will guarantee for him Paradise. That is because refraining from asking people entails reliance on Allah, and is proof of one's strong hope and trust in Allah, the Almighty. So this person's reward is that Allah, the Exalted, admits him to Paradise. After Thawbān (may Allah be pleased with him) had heard this Hadīth, he committed himself before the Prophet (may Allah's peace and blessings be upon him) that he would not ask people for anything. It is reported from him, as in the narration of Ibn Mājah, "that his whip would fall down while he was riding, yet he would not ask anyone to hand it to him, rather he would get down and pick it himself. He did this in fulfillment of the promise that he committed himself to before the Messenger of Allah (may Allah's peace and blessings be upon him)."

Anyone who leaves his home or country in search of Shariah knowledge is in the same category of the one who goes out to fight in the cause of Allah, the Almighty, until he returns to his family. Indeed, the knowledge seeker is like a fighter in the cause of Allah in reviving religion, putting the devil to disgrace, and tiring his own soul out in a good cause.

Seeking knowledge is a form of jihad in the cause of Allah.

A seeker of knowledge receives the same reward as a fighter in the battlefield, for both of them do something that strengthens the Shariah of Allah and protects it against anything contrary to it.

If a person goes out to seek knowledge, he will be rewarded for his walk as he goes and comes back.

Scholars held different opinions regarding the interpretation of this Hadīth; some of which are as follows: First: The Hadīth addresses the people contemporaneous with the Prophet (may Allah's peace and blessings be upon him). It means that whoever saw him in a dream and had not yet made Hijrah, Allah would guide him to make Hijrah and see the Prophet (may Allah's peace and blessings be upon him) with his own eyes in wakefulness. Second: That this dream will come true in the Hereafter, because all Muslims will see him in the Hereafter, both those who saw him in the life and those who did not. Third: That he will see him in the Hereafter in a special manner in terms of closeness to him and receiving his intercession and so on. His statement: “or it is as if he has seen me while awake” is part of the narration of Imām Muslim, and he was doubtful about it as to whether the Prophet (may Allah's peace and blessings be upon him) said “then he will see me while he is awake,” or “it is as if he has seen me while he is awake.” Meaning: Whoever sees the Prophet (may Allah's peace and blessings be upon him) in a dream in his true image, it is as if he has seen him while awake. It is similar to his statement: “Whoever sees me in a dream has indeed seen me.” And his statement: “Whoever sees me in a dream then what he has seen is true.” His statement: “the devil does not take my shape,” and in another wording; “Whoever has seen me in a dream has indeed seen me for the devil is not permitted to take my shape.” Meaning: the devil cannot assume the appearance of the Prophet (may Allah's peace and blessings be upon him) in his true shape. Nevertheless, the devil may come (and trick people) saying that he is the Messenger of Allah while assume an appearance that is not the true appearance of the Prophet (may Allah's peace and blessings be upon him). This would not be the Messenger of Allah. Therefore if a person sees someone (in a dream) and his soul tells him that this is really the Prophet (may Allah's peace and blessings be upon him) then he should verify whether the description of the person he saw matches the Prophet's. If they did indeed match then he has seen the Prophet. If they do not match then it definitely was not the Prophet (may Allah's peace and blessings be upon him) but rather illusions that the devil put into the heart of the sleeping person insinuating to him that it was the Messenger, while in fact it was not him. Yazīd al-Fārisi said: “I saw the Messenger of Allah in a dream so I said to Ibn ‘Abbās: ‘I have seen the Messenger of Allah in a dream.’ Ibn ‘Abbās said: ‘The Messenger of Allah used to say: 'The devil cannot take my shape, so whoever has seen me in a dream has without doubt seen me.' Can you describe to me the man that you saw?’ I said: ‘Yes.'" After Yazīd had described him, Ibn ‘Abbās said: "If you had seen him while awake, you wouldn’t have described him better.” Meaning: If you had seen the Prophet (may Allah's peace and blessings be upon him) while you were awake, you wouldn’t have given a more accurate description of him. This is the meaning of the statement that he has truly seen the Prophet (may Allah's peace and blessings be upon him).

The Prophet (may Allah's peace and blessings be upon him) informed Abu Sa‘īd al-Khudri (may Allah be pleased with him) that whoever believes in Allah, accepts Him as a Lord, God, Owner, Master, and Commander, embraces Islam as a religion, submitting and surrendering to all of its commands and prohibitions, and believes in Muhammad (may Allah's peace and blessings be upon him) as a prophet with everything he was sent with and conveyed, Paradise will be guaranteed for him. Abu Sa‘īd (may Allah be pleased with him) was amazed and asked: Repeat it to me, O Messenger of Allah, and he did. Then the Prophet (may Allah's peace and blessings be upon him) added: And I have another quality by which Allah raises a slave by one hundred degrees in Paradise; the distance between every two degrees is like that between the heavens and the earth. Abu Sa‘īd asked: What is it, O Messenger of Allah? He replied: Jihad for the sake of Allah, Jihad for the sake of Allah.

Among the causes of entering Paradise is accepting Allah as a Lord, Islam as a religion, and Muhammad (may Allah's peace and blessings be upon him) as a prophet.

Highlighting the significance of performing Jihad for the sake of Allah Almighty.

The high rank of the Mujāhid (fighter in the cause of Allah) in Paradise.

In Paradise, there are countless levels and innumerable ranks, and of them, there are one hundred levels for the Mujāhids.

The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) had a love for knowing goodness, its paths, and its causes.

The Prophet (may Allah's peace and blessings be upon him) informed that whoever says: (Glory be to Allah) and I exalt Him (the Most Great) in His essence, attributes, and actions (and praise is due to Him) accompanied by attributing the qualities of perfection to Him, Exalted is He, a date palm tree is planted for him in the ground of Paradise every time he says it.

Encouraging the frequent remembrance of Allah Almighty and it includes exalting Allah along with praising Him.

Paradise is vast, and its plants are Tasbīh (glorification of Allah) and Tahmīd (praise of Allah), as a favor and blessing from Allah Almighty.

The date palm tree was specifically mentioned in the Hadīth apart from other trees due to its numerous benefits and the goodness of its fruit. For this reason, Allah Almighty used it as a parable for the believer and his faith in the Qur’an.

Meaning: The Prophet (may Allah's peace and blessings be upon him) passed by ‘Amr ibn al-‘Ās while he was repairing the damaged parts of his home, or working on it to reinforce it. In a narration by Abu Dawūd: “while I was plastering a wall of mine”. He said: "I foresee that the matter (meaning death) is swifter/sooner than that." He means that death is nearer to you than repairing your house for fear that it would collapse before you die, and perhaps you would die before it collapses. Hence, mending your deeds takes priority over mending your house. Someone’s appointed term in this world is too short for him to indulge in maintaining it and exerting effort in that respect. The Hadīth calls for abstinence from focusing on the worldly life and forgetting the life Hereafter, while people have gone against in all parts of the world. Al-Taybi (may Allah have mercy upon him) said: “It means that our state in this world that resembles the wayfarer or the rider resting in the shade of a tree is too short to allow you to engage in building.” Apparently repairing the building in this case was not necessary (meaning it wasn’t in such a dangerous state that it may harm someone) but he was only motivated by the hope to reinforce it or by his preference to decorate it. He clarified to him that it is more important to preoccupy himself with matters of the Hereafter than with what would not be of any benefit to him in the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) was eating with six of his Companions. Meanwhile, a Bedouin entered and ate with them. He ate the rest of the food in two morsels. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: “If only he had mentioned the name of Allah, it would have been enough for all of you.” However, this man did not mention the name of Allah and that is why he consumed the remaining food in just two morsels and did not get satisfied. This indicates that failure to mention the name of Allah before eating renders the food bereft of blessing.

Some of the Companions asked the Prophet (may Allah's peace and blessings be upon him), saying: We eat, but we do not get satiated. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said to them: Perhaps you eat separately, and each of you eats alone. They said: Yes. He said: Gather together and do not eat separately, and mention the name of Allah when eating by saying: Bismillāh—it will be blessed for you, and you will feel satisfied.

Gathering for food and saying the name of Allah before eating are means of bringing blessings to the food and feeling satisfied with it.

Division is entirely evil, and unity is entirely good.

Encouragement to eat together and to mention Allah's name before eating food.

As-Sindi said: Through gathering (to eat), blessings descend upon the food provisions; and by mentioning the name of Allah Almighty, the devil is prevented from reaching the food.

Jabalah ibn Suhaym reported: We were afflicted with a year of drought with Ibn Az-Zubayr (may Allah be pleased with him) so he gave us dates. Ibn ‘Umar (may Allah be pleased with him) would pass by us while we were eating and inform us that the Prophet (may Allah's peace and blessings be upon him) forbade eating two dates at a time and any other food that is usually eaten one by one, when one is eating with a group, except with the permission of one's companions. Therefore, when you are with a group, do not eat two of the food that is normally eaten one by one – such as dates – at the same time because this harms your companions. So do not eat more than them unless you ask for their permission saying: Would you allow me to eat two dates at a time? If they agree, then there will be no harm in that. Note: A narration in Sahīh Al-Bukhāri reads: "He provided us with dates," meaning Ibn Az-Zubayr gave us the dates. In the narration of Al-Bayhaqi: "We were provided with dates," probably intending to say that the provider is Allah, the Exalted.

The Prophet (may Allah's peace and blessings be upon him) informed that the least tortured person among the dwellers of Hellfire on the Day of Judgment is the one who has two shoes and two shoelaces that cause his brain to boil, as a copper pot boils, because of their heat. He believes that none is more severely tortured than him, although he is the least tortured among them, and this makes him psychologically tortured besides being physically tortured.

A warning to the sinners and disbelievers against the enormity of such a punishment in Hellfire to keep away from whatever leads to it.

The dwellers of Hellfire vary in their levels based on their evil deeds.

The severity of the punishment of Hellfire, may Allah Almighty save us from it.

The Prophet (may Allah's peace and blessings be upon him) informed that when he was taken up to the heavens on the night of Isrā’ and Mi‘rāj, he passed by a group of people who had nails of copper, with which they were scratching and tearing their own faces and chests. The Prophet (may Allah's peace and blessings be upon him) asked Jibrīl (Gabriel) (peace be upon him): What did these people do to deserve such punishment? Gabriel (peace be upon him) replied: They are those who used to backbite others and speak about people's honor unjustly.

A stern warning against backbiting, with the backbiter likened to one who eats human flesh.

Violating people's honor through backbiting and similar acts is among the major sins.

At-Tībi, commenting on the Prophet's word "scratching”, said: Since scratching the face and chest is a trait of wailing women, it was made the punishment for those who backbite and slander Muslims—to indicate that such behavior is unbefitting of men and is instead from the traits of women in their most disgraceful and distorted state.

It is obligatory to believe in the unseen and in everything that Allah and His Messenger (may Allah's peace and blessings be upon him) have informed us of.

The Prophet (may Allah's peace and blessings be upon him), expressing amazement, likened the one who benefits from what he brought—of guidance and the path that leads to the ultimate goal—and from religious knowledge to a land upon which abundant rain falls. This land, in turn, is of three types: The first type: a pure and fertile land that absorbs the rainwater, causing abundant vegetation—both fresh and dry—to grow, from which people benefit. The second type: land that holds water but does not grow vegetation. It retains the water, allowing people to benefit from it—drinking from it, watering their animals, and irrigating their crops. And the third type: a flat, smooth land that neither retains water nor grows any vegetation. It neither benefits itself from the rainwater, nor does it benefit others. Likewise are those who hear what the Prophet (may Allah's peace and blessings be upon him) was sent with—of knowledge and guidance. The first type: the scholar who understands the religion of Allah, acts upon his knowledge, and teaches it to others. He is like the fertile land that absorbs the water, benefiting itself and causing the growth of the plantation, and thereby benefiting others. The second type: the one who memorizes and preserves knowledge but does not have a deep understanding or the ability to derive rulings. He collects knowledge and spends his time doing so, but he either does not act upon its supererogatory aspects or does not comprehend what he has gathered. He is like a tool for others— benefiting them—and is similar to land that holds water, from which people benefit. The third type: the one who hears knowledge but neither preserves it, nor acts upon it, nor conveys it to others. He is like a barren or smooth land that has no vegetation, neither absorbing water nor allowing others to benefit from it.

A clarification of the virtue of seeking knowledge and teaching it, and a warning against turning away from both.

Using parables and analogies helps clarify meanings for people.

Al-Qurtubi said: Just as rain revives dead land, religious knowledge revives the dead heart. Then, the Prophet (may Allah's peace and blessings be upon him) likened those who hear this knowledge to the various types of land upon which the rain falls.

People vary in their ranks in terms of their reception of religious knowledge.

A house in Madīnah was burnt one night, and the Prophet (may Allah's peace and blessings be upon him) heard about it. So, he informed people that this fire is their enemy if they do not take precautions against its flames and burning effect. Then, he ordered them to put it out before sleeping so as to avoid its outbreak.

When someone dies, his funeral attenders follow him - his family follows him to his grave, and his wealth follow him - his slaves and servants that he owns; and his deeds follow him. Then two return; his family and property, whereas his deeds remain with him. If they are good deeds, then he will find goodness; if they are evil deeds, then he will find evil.

The Prophet (may Allah's peace and blessings be upon him) guides to the etiquette of extending the greeting of peace among people: "As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh" (may the peace, mercy, and blessings of Allah be upon you). The young should greet the old, the one who is riding should greet the one walking, the one who is walking should greet the one sitting, and a small group of people should greet the large one.

It is recommended to extend the greetings the way mentioned in the Hadīth. However, if the one who is walking greeted the one riding, or anything else of what is mentioned, it is permissible but it is contrary to what is perfect and best.

Spreading the greeting of peace in the manner mentioned in the Hadīth leads to love and harmony.

If they are equal and equivalent regarding what is mentioned in the Hadīth, the best among them is the one who initiates the greeting of peace.

The perfection of this Shariah lies in clarifying everything that people need.

Teaching the greeting etiquettes and giving each one his due right.

An-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reminded the people of the blessings they were enjoying for having continuous access to food and drink in whatever quantity they desired. Then he informed them of the condition of the Prophet (may Allah's peace and blessings be upon him), saying that he could not even find enough of the poor-quality dates to fill his stomach out of hunger.

Clarifying the Prophet's state of asceticism.

Urging people to practice asceticism regarding worldly life, to live with a minimum amount of it, and to follow the example of the Prophet (may Allah's peace and blessings be upon him).

Reminding people of the blessings they enjoy and urging them to show gratitude to Allah for them.

On the Day of Judgment, the one who led the most luxurious life in this world, from among the dwellers of Fire, will be brought and immersed in Hell. Its heat, blaze and scorching fire will make him forget all the worldly pleasures that he enjoyed before. At that point, his Lord, who knows best about his state, will ask him if he has ever witnessed or experienced any goodness or bliss, and he will reply in the negative. On the other hand, the one who led the most miserable life in this world, a life of poverty and need, from among the dwellers of Paradise, will be brought and immersed once in Paradise. The inexpressible joy and pleasure that he finds therein will make him forget all the bitterness, misery, poverty and hardship that he had experienced. His Lord, who knows best about his state, will then ask him if he has ever witnessed or experienced any misery or hardship and he will reply in the negative.

Abu Talhah (may Allah be pleased with him) was the one who owned the most farms in Madīnah from amongst the Ansār, and he had a garden that was opposite to the mosque of the Prophet (may Allah's peace and blessings be upon him) which had fresh water. The Prophet used to visit the garden and drink the water. When the following Qur’anic verse was revealed: {Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love}, Abu Talhah hastened to see the Prophet (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, Allah has reveled the verse {Never will you attain the good (reward) until you spend (in the way of Allah) from that which you love}, and my most beloved possession is Bayrahā’ - which was the name of that garden - so I have given it to you as charity in the way of Allah and his Messenger." The Prophet (may Allah's peace and blessings be upon him) said in amazement: "Well-done! Well done! That is a profitable deal! That is a profitable deal! I suggest that you give it to your nearest relatives." So Abu Talhah (may Allah be pleased with him) divided it among his relatives and paternal cousins.

Allah, Blessed and Exalted, created mercy of one hundred parts. He sent one mercy down to this world and withheld ninety-nine parts for the Day of Judgment. Because of this single mercy, all of the creatures from among the humans, Jinn, animals, and insects, are merciful to one another. Even the horse that is known for its swiftness lifts its hoof away from its youngster lest it should hurt it. Because of this mercy, beasts are kind to their youngsters. Allah, Blessed and Exalted be He, has retained ninety-nine mercies to have mercy upon His slaves on the Day of Judgment. Second Hadīth: Allah, Blessed and Exalted, created one hundred mercies on the Day He created the heavens and the earth. Each mercy can fill the distance that is between the heavens and the earth. He placed one of them on earth, through which a mother has compassion for her child and animals and birds have compassion for one another. Then, on the Day of Judgment, Allah, the Lord of the worlds, will complete it with the ninety-nine mercies. So if all the great blessings of Allah, the Almighty, that He bestows on man in this world, which is basically built on anguish, are caused by one mercy, how then would the effect of one hundred mercies be in the Hereafter, which is the abode of eternity and recompense?!

A man invited the Prophet (may Allah's peace and blessings be upon him) with four others to a meal. A man followed them, and thus they became six altogether. When the Prophet (may Allah's peace and blessings be upon him) arrived at the house of the host, he asked permission for the sixth man, saying: "This man followed us. If you wish, allow him to come in, and if you wish, he will go back." So the host allowed the man to join them in honor of the Messenger of Allah (may Allah's peace and blessings be upon him).

The Prophet (may Allah's peace and blessings be upon him) used to eat with three fingers, and he wouldn't use his other fingers, except when necessary. And, when he had finished eating, he would lick his fingers.

Whoever serves people water, milk, coffee, tea or the like should be the last one to drink.

Ibn ‘Abbās (may Allah be pleased with him) informs us that he gave the Prophet (may Allah's peace and blessings be upon him) water to drink from Zamzam, and he drank it while standing. Also, ‘Ali ibn Abi Tālib (may Allah be pleased with him) drank while standing, and said that the Prophet (may Allah's peace and blessings be upon him) did the same. Likewise, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that he saw the Prophet (may Allah's peace and blessings be upon him) drinking while standing and while sitting.

The Prophet (ﷺ) enjoins three things: First: fear of Allah, by fulfilling the duties and avoiding the prohibitions, in every place, time, and condition, and in secret and public, and at good times and bad ones, and so on. Second: If you fall into a sin, do a good deed after it, like prayer, charity, an act of kindness, upholding kinship ties, repentance, etc., for that erases the sin. Third: Treat people with good morals, like smiling at them, showing them gentleness and leniency, doing good to them, and averting harm from them.

The Hadīth shows Allah's grace toward His servants through His mercy, forgiveness, and pardon.

The Hadīth comprises three rights: the right of Allah, which is to fear Him; the right of oneself, which is to perform good deeds after bad ones; and the right of people, which is to treat them with noble manners.

The Hadīth encourages us to do good deeds after bad ones and to possess good morals. These two are among the traits of piety, and he singled them out to clarify them.

The Prophet (may Allah's peace and blessings be upon him) informs that if two Muslims fight each other with their swords, with each one intending to kill the other, the killer will be in Hellfire for the actual killing of his companion; but the Companions were confused regarding the killed one and why he would be in Hellfire! The Prophet (may Allah's peace and blessings be upon him) explained that he, too, would be in Hellfire because of his keenness to kill his companion and that nothing prevented him except that his companion managed to kill him first.

He who intends to commit a sin and engages in the means leading to it deserves the punishment.

The Hadīth gives a stern warning regarding Muslims fighting one another and threatens them with Hellfire for that.

Fighting among Muslims for a valid reason does not fall under this warning, such as fighting against aggressors and corrupters.

The perpetrator of a major sin is not regarded as a disbeliever for its mere commission, as the Prophet (may Allah's peace and blessings be upon him) named those fighting each other as Muslims.

If two Muslims fight each other with any means of killing and one of them kills the other, both the killer and the killed one will be in Hellfire. The sword is mentioned in the Hadīth as an example.

A man asked the Prophet (ﷺ) to guide him to a deed that, if he does it, Allah will love him and people will love him. He (ﷺ) said to him: Allah will love you if you renounce what is surplus in this world and will not benefit you in the Hereafter, and if you abandon what may be harmful for your religion; and people will love you if you renounce their worldly possessions, for they naturally love them, and if anyone tries to take what they have, they will hate him, and whoever renounces it, they will love him.

The Hadīth highlights the merit of asceticism, which is to renounce what is not beneficial in the Hereafter.

Asceticism is a rank higher than Wara‘ (piety/restraint), since Wara‘ is giving up what may be harmful for one's religion, while asceticism is to leave what is of no benefit in the Hereafter.

As-Sindi said: Worldly life is loved by people. So, if anyone competes with them over it, he becomes as hateful to them as he does that, and if anyone leaves them and their loved thing, he becomes beloved in their hearts to that degree.

The Prophet (may Allah's peace and blessings be upon him) was asked about righteousness and sinfulness so he said: The greatest aspect of righteousness is adopting good morals with Allah through piety and with people through the endurance of harm, avoidance of anger, having a cheerful face, speaking good words, maintaining ties, obedience, kindness, charity, kind treatment, and good companionship. As for sinfulness, it refers to suspicious matters that move and waver within the soul, the breast does not feel at ease with, the heart feels doubtful about and fearful of its being a sin, and one is not willing to show it to the elite, or the best and the most perfect among people given its ugliness. This is because the soul has a natural inclination to show people its good aspects, so when it hates making some of its acts known to people, then this is a sin that is devoid of goodness.

Encouraging the act of adopting noble morals because good morals are among the greatest aspects of righteousness.

The believer does not feel confused about the truth and falsehood; rather, he knows the truth through the light in his heart and turns away from falsehood and disapproves of it.

Anxiety and uneasiness of the heart along with disliking the idea of making it known to people are among the signs of sinfulness.

As-Sindi said: This applies to suspicious matters when people are not aware of the right choice. Otherwise, what is enjoined in the Shariah, without the existence of a relevant proof, falls under righteousness, and what is prohibited falls under sinfulness, and there is no need to refer to the heart and its tranquility in both cases.

The Hadīth addresses those who possess a sound natural disposition, not those with reversed hearts that do not recognize what is good or reject what is evil except what is engraved therein of their whims.

At-Tībi said: It was said that righteousness in the Hadīth was interpreted in various ways. He interpreted it in one position as what the soul and the heart feel at ease about. In another position, he interpreted it as faith, and in a different position as what brings you close to Allah, and here as good morals, and he defined good morals as the endurance of harm, the avoidance of anger, having a cheerful face, and speaking good words, which are all close in meaning.

The Prophet (may Allah's peace and blessings be upon him) said that among those nations that lived before there was a man who had killed ninety-nine people. He regretted what he had done and asked to be guided to the most knowledgeable of people to see if his repentance could be accepted. He found a worshiper, with little knowledge, who felt that the man’s sin was too serious to be forgiven, so told him: Your repentance is not going to be accepted. The man got angry and killed the monk. Then, he once again asked of the most knowledgeable of people. He found a scholar who assured him that no one could stand between him and repentance. Moreover, he advised him to travel to a certain village, where people were devoted to worshiping Allah, and to leave his own village, which apparently was a land of disbelief. The man listened to the scholar’s advice and started his journey to the of believers, when he was in the middle of the way, death approached him. Here, a dispute arose between the angels of mercy and the angels of punishment. Allah sent them another angel to settle that dispute. He suggested measuring the distance between the man and both villages and if he was found closer to the land of disbelief, then his soul should be taken by the angels of punishment. and if he was found closer to the land of faith, then the angels of mercy should take his soul. Finally, the man was found one span closer to the land of faith and thus his soul was taken by the angels of mercy.

The Prophet (may Allah's peace and blessings be upon him) informs us that Allah is extremely pleased with His slave's return to Him by obeying Him and fulfilling His commands, sincerely from his heart. His pleasure is more than the pleasure of a person who was in a desert with no one around him – no water, food, or people – and he lost his camel. He looked for it but failed to find it. So he went to lie under a tree awaiting death. He lost hope in finding his camel and lost hope in life, for his food and drink were on the back of his lost camel. Then suddenly, in this state of hopelessness, he finds his camel right in front of him, its reins attached to the same tree he slept beneath. What is comparable to such happiness? No one can truly relate to such joy except one who was in the same situation. Indeed, it is great joy; joy of life after death. For this reason he took hold of its reins and cried, "O Allah, You are my slave and I am Your Lord!" He wanted to praise Allah saying: "O Allah, You are my Lord and I am Your slave!" but due to his extreme joy, he confused his words.

The Prophet (may Allah's peace and blessings be upon him) explains a general rule in matters and that they fall under three categories in the Shariah: clearly lawful matters, clearly unlawful matters, and doubtful matters with the rulings on whether they are illegal or lawful being unclear and unknown to many people. So, whoever abandons those suspicious matters keeps his religion safe by avoiding falling into the unlawful and keeps his honor safe from people's criticism of him for engaging in such doubtful things. Whoever does not avoid doubtful matters risks falling into the unlawful or being maligned by people. The Messenger (may Allah's peace and blessings be upon him) provided a parable to demonstrate the condition of a person who engages in doubtful matters, saying that he is like a shepherd who grazes his cattle close to a piece of land protected by its owner; so, his cattle are likely to pasture in this protected land, given its proximity. Likewise, he who engages in a suspicious matter draws near to the unlawful and is likely to fall into it. Then, the Prophet (may Allah's peace and blessings be upon him) informed that there is a piece of flesh in the body, namely the heart, and when it is sound, the whole body is sound, and if it is corrupt, the entire body becomes corrupt.

The Hadīth urges us to avoid suspicious matters with unclear rulings.

Allah, Blessed and Exalted, accepts the slave's repentance as long as his soul has not yet reached his throat. When it reaches the throat, no repentance is accepted because Allah, the Almighty, says (what means): {But repentance is not [accepted] of those who [continue to] do evil deeds up until, when death comes to one of them, he says: "Indeed, I have repented now."} [Sūrat An-Nisā': 18]

The Prophet (may Allah's peace and blessings be upon him) informed that Allah is Good, Holy, Exalted far above deficiencies and shortcomings, and possesses the attributes of perfection. He accepts only the deeds, statements, and beliefs that are good, i.e., those that are sincerely devoted to Allah and that comply with the Prophet's guidance. No attempt should be made to get closer to Allah except through this. One of the greatest means to make the believer's deeds good is to eat good and lawfully earned food, and this, consequently, purifies his deeds. For this reason, Allah has commanded the believers with what He commanded the messengers about consuming what is lawful and offering righteous deeds, as He says: {O messengers, eat from the lawful things and act righteously, for I am All-Knowing of what you do.} [Surat al-Mu’minūn: 51]  And He says: {O you who believe, eat of the good things We have provided for you.} [Surat al-Baqarah: 172] Then the Prophet (may Allah's peace and blessings be upon him) warned against consuming what is unlawful, which invalidates deeds and makes them unacceptable despite utilizing the apparent means of acceptance, such as: First: Traveling for a long period to perform acts of obedience like Hajj, Jihad, maintaining kinship ties, etc. Second: Having disheveled hair because of not combing it, with the changed color of his skin and clothes because of dust, so, he is helpless. Third: Raising his hands to the sky in supplication. Fourth: Imploring Allah with His names persistently: O Lord, O Lord! Despite the existence of all these means of answering the supplication, he receives no response because his food, drink, and clothes are unlawful, and he is nourished by the unlawful. It is very unlikely for someone with such a description to have his supplication answered, and how could it be answered?!

Allah Almighty is perfect in His essence, attributes, actions, and rulings.

We are commanded to sincerely devote our deeds to Allah Almighty and to follow the Prophet (may Allah's peace and blessings be upon him).

Using encouraging methods, as the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah has commanded the believers with what he commanded the messengers." So, when the believer realizes that the messengers were commanded to do such things, he becomes motivated and encouraged to comply.

Consuming what is unlawful is one of the reasons for not answering supplications.

The means of answering supplications include five things: 1. Going on long journeys, given the state of despondency, which is one of the major reasons for having a supplication answered. 2. The state of dire need. 3. Stretching the hands toward the sky. 4. Invoking Allah persistently by mentioning His Lordship repeatedly, as it is one of the greatest means of seeking a response for supplications. 5. Eating and drinking what is lawful.

Consuming that which is good and lawful is among the means that help one perform righteous deeds.

Al-Qādi said: Good is the opposite of evil. When "good" is used to describe Allah Almighty, it means that He is exalted and extolled far above deficiencies and shortcomings. However, when "good" is used as a general description of the slave, it means that he is free of vices and evil deeds and possesses the opposite of that. When "good,"  on the other hand, is used to describe properties, it means that such properties are lawful and of the best type.

The Prophet (may Allah's peace and blessings be upon him) informs that: Allah Almighty accepts repentance from His slaves. When the slave commits a sin during the day and repents at night, Allah accepts his repentance; and when he commits a sin during the night and repents at day, Allah accepts his repentance as well. Allah Almighty extends His Hand to repentance by way of joy and acceptance. The door of repentance will remain open until the sun rises from the west, indicating the end of the world. When this happens, the door of repentance will be shut.

The acceptance of repentance will continue as long as its door is open, and its door will be shut when the sun rises from the west, and as long as one repents before the death rattle, i.e., when the soul reaches the throat.

One's sin should not lead him to be desperate and hopeless because Allah's pardon and mercy are vast and the door of repentance is open.

Conditions of repentance: First: To abandon the sin. Second: To regret doing it. Third: To be determined not to return to it ever. This applies in case the sin has to do with the rights of Allah Almighty; however, if it is related to others' rights, then a condition of the validity of the repentance is to restore the right to its owner or the one to whom the right is due forgives him.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah Almighty prescribed ihsān (kindness/excellence) upon us in everything. Ihsān: It is constantly being heedful of Allah in worshipping Him, doing good, and abstaining from harming other created beings. An aspect of this is ihsān in killing and slaughtering. Ihsān in killing, for legal retribution, is to choose the easiest method which causes the least suffering to the one being killed and the quickest in taking his life. Ihsān in slaughtering animals is to show kindness toward the animal by sharpening the blade and not sharpening it while the animal is looking on, and not slaughtering an animal while another animal is looking.

The Hadīth shows Allah's mercy and kindness toward His creation.

Ihsān in killing and slaughtering is to do it in the manner prescribed by the Shariah.

The Shariah is perfect and comprises all forms of goodness, one of which is mercy and kindness toward animals.

It is prohibited to mutilate a person after killing him.

Anything that causes suffering to animals is prohibited.

When Allah, the Almighty, bestowed upon His Prophet (may Allah's peace and blessings be upon him) a large amount of war booty in the battle of Hunayn, and after he ended the blockade he had imposed on Taif, he returned to get the booty; the majority of which was in the form of cattle. He had more than 40,000 camels and 120 sheep. So, he gave some people who had recently accepted Islam to attract their hearts and make them firm upon Islam. Some of the Ansār disapproved of this, but the nobles amongst them understood that this action on part of the Prophet was correct. The ones who disapproved said: "The Messenger of Allah is giving the booty to people whose blood is dripping from our swords (i.e. whom we had just fought), and he is not giving us anything." When the Prophet was informed of this statement, he ordered that they be assembled under a large canopy and he addressed them, saying: "What is this statement that has reached me from you?" He admonished them and acknowledged the support they offered to him and to the religion of Islam which he came with. After speaking to them, they were appeased and realized the great reward that Allah had granted them, represented in their companionship of Allah's Messenger and their return home with him accompanying them, in addition to what Allah has prepared for them in the Hereafter because of their support and the efforts they exerted in His Cause. The Prophet (may Allah's peace and blessings be upon him) also ordered them to show patience when they see other people favored over them after his death.

‘Ā'ishah (may Allah be pleased with her) reported that Hamzah ibn ‘Amr al-Aslami (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) if he should fast while traveling, so the Prophet gave him the choice to either fast or not, saying: "If you wish then fast, and if you wish then do not fast." What is intended here is the obligatory fasting, based on the Prophet's statement in another Hadīth: "It is a concession granted by Allah." It is implied here that Hamzah was asking about the obligatory fasting, and the proof for this is the narration in Abu Dawūd in which Hamzah said: "O Messenger of Allah, I own some riding animals and I use them. I myself travel on them and I rent them out. It is possible that this month (meaning Ramadan) comes (while I am traveling) and I find myself strong enough (to fast)." There is also a possibility that Hamzah was asking about fasting in general, the obligatory and the voluntary, as ‘Ā’ishah said: "And he used to fast often." Hence, it becomes clear that not fasting while traveling is a concession from Allah, so whoever takes advantage of the concession is correct and whoever chooses to fast, then this is also permissible, and his fasting fulfills the obligatory fast.

The Prophet (may Allah's peace and blessings be upon him) clarified that it is unlawful for a Muslim woman to travel a distance of one night unless accompanied by a man from her Mahrams.

Ibn Hajar said: The impermissibility of a woman traveling without a Mahram, and this is a consensus except in the cases of Hajj and ‘Umrah, and leaving the land of Shirk (polytheism). However, some scholars have made this a condition for performing Hajj.

The perfection of the Islamic Shariah and its deep concern for safeguarding and protecting women.

Belief in Allah and the Last Day requires submission to the legislation of Allah and abidance by His limits.

A woman's Mahram is her husband or someone who is permanently prohibited from marrying her due to blood relations, breastfeeding, or marriage ties. He must be a Muslim, adult, sane, trustworthy, and reliable, as the purpose of a Mahram is to protect and safeguard the woman and take care of her needs.

Al-Bayhaqi said regarding the narrations related to the duration of travel for which a woman is not allowed to travel except with a Mahram: In conclusion, anything that is called travel, a woman is prohibited from undertaking it without a husband or a Mahram, whether it is for three days, two days, one day, a Barīd (a specific distance measurement), or anything else, due to the general indication of the narration of Ibn ‘Abbās, which is the last of Muslim's previous narrations: "A woman must not travel except with a Mahram." This applies to all that is called travel. End quote. This Hadīth was based on the condition of the questioner and his country.

The Prophet (may Allah's peace and blessings be upon him) was observing I‘tikāf during the last ten nights of Ramadan. His wife, Safiyyah (may Allah be pleased with her) visited him one of those nights and talked to him for some time. Then she got up to go back home, so the Prophet got up with her to escort her and keep her company. Two men from the Ansār walked by, and when they saw the Prophet (may Allah's peace and blessings be upon him) they sped up out of shyness when they saw his wife with him. So the Prophet (may Allah's peace and blessings be upon him) said to them: Slow down for this is only my wife Safiyyah. The two men said in embarrassment: Subhān Allah! Is it even conceivable that someone might have suspicions about you (i.e. suspecting that the woman with him was not his wife)? In reply, the Prophet (may Allah's peace and blessings be upon him) informed them that the devil is keen on luring the sons of Adam, and that he is highly capable of doing so, for he runs through their veins just like blood given the subtle ways he sneaks into their hearts and minds. Therefore, he feared that the devil might cast suspicions in their hearts.

The Prophet (may Allah's peace and blessings be upon him) points out that Allah Almighty does not look at the appearance and bodies of His servants, as to whether they are beautiful or ugly, big or small, and sound or sick. And He does not look at their wealth as to whether they possess much or little. Indeed, Allah Almighty does not punish His servants or hold them accountable for these matters and their different levels regarding them. But He looks at their hearts and the piety, certitude, truthfulness, and sincerity existing therein or their intention to show off and attain a good reputation among people. He looks at their deeds and sees whether they are righteous or evil, and He gives the recompense accordingly.

We should be careful to mend our hearts and purify them of any bad traits.

Hearts become sound with sincerity, and deeds become sound by following the Prophet's example. It is both of them that Allah Almighty looks at and judges accordingly.

A person should not be deceived by wealth, beauty, body, or worldly appearances.

The Hadīth warns us against caring about outward appearance and failing to reform what is inside.

The Prophet (may Allah's peace and blessings be upon him) talks about some men who could not participate in Jihad because they were sick or had other valid excuses. He stresses that whenever the Muslim fighters travel a distance or cross a valley or a defile, those who are detained get reward for such actions as well.

Some of the Prophet's poor Companions complained to the Prophet (may Allah's peace and blessings be upon him) about their poverty and inability to give money in charity to attain abundant rewards, as those attained by their wealthy brothers, and to perform good deeds like them, for they pray as we pray, fast as we fast, and give charity from their surplus wealth, but we do not! The Prophet (may Allah's peace and blessings be upon him) guided them to charities they could afford, as he (may Allah's peace and blessings be upon him) said: Has Allah not provided for you that which you can give as charity for yourselves?! Saying (Subhānallāh) (Glory be to Allah) is counted as charity for you; also saying (Allāhu Akbar) (Allah is the Greatest) is charity; saying (Alhamdulillāh) (praise be to Allah) is charity; and saying (La ilāha illallāh) (There is no god but Allah) is charity. (Enjoining good) is charity, and (forbidding evil) is charity, and even if one of you has sexual intercourse with his wife, there is charity. They were amazed and said: O Messenger of Allah, does one of us fulfill his desire and receive a reward for it?! He said: Do you not see that if he were to fulfill it in a forbidden way, like adultery or otherwise, would he incur a sin? Similarly, if he fulfills it lawfully, he will have a reward.

The Companions competed with one another in doing good deeds and were keen on attaining great rewards and favor from Allah Almighty.

The abundance of the fields of goodness and the fact that they include every act that a Muslim does with a righteous intention and for a good purpose.

The ease and simplicity of Islam, for every Muslim can find something to do in obedience to Allah.

An-Nawawi said: This is evidence that permissible actions can become acts of obedience through sincere intentions. Sexual intercourse with one's spouse becomes an act of worship if the person intends to fulfill the rights of the wife, treat her kindly as Allah Almighty has commanded, seek a righteous child, maintain one's or the wife's chastity, or prevent both from looking at the forbidden, thinking about it, or desiring it, or for any other righteous purpose.

Giving examples and using analogies to make the topic clearer and of a stronger impact on the listener.

The Prophet (may Allah's peace and blessings be upon him) informed that among the teachings of the early prophets that were circulated among people and passed from one generation to another until reaching the early generation of this Ummah: Consider what you want to do and do it if it is not something to feel ashamed of; but leave it if it is something you feel ashamed of. Modesty prevents committing villainous deeds, and one who has no share of modesty will indulge in all types of immoral and evil deeds.

Modesty is the core of noble morals.

Modesty is from the prophets' traits and it has been reported from them.

Modesty is what makes a Muslim engage in whatever brings beauty and adornment and abandon whatever causes defilement and disgrace.

An-Nawawi said: The command here indicates permissibility, i.e., if you want to do something, then do it if it does not cause you to feel ashamed before Allah and people; otherwise, do not do it. This is the keystone of Islam. This means that one should feel ashamed of abandoning what is commanded, namely the obligatory and the recommended, and should feel ashamed of doing what is prohibited, namely the unlawful and the disliked. As for what is permissible, one is allowed to feel ashamed of doing or abandoning it. The Hadīth, thus, includes the five rulings. It is said: The command here is meant as a threat, meaning: If modesty is taken from you, then do whatever you want, and Allah will recompense you for it. It is said: It is an order meant to be a statement, i.e., whoever does not feel shame does whatever he wants.

The Prophet (may Allah's peace and blessings be upon him) explains that all deeds are considered according to the intention behind them. This ruling generally applies to all deeds, including acts of worship and dealings. So, he who seeks by his deed some worldly benefit will attain that benefit and will not be rewarded for it. And he who performs a deed with the intention to draw close to Allah Almighty will be rewarded, even if his deed is an ordinary one, like eating and drinking. Then, the Prophet (may Allah's peace and blessings be upon him) provided an example to illustrate the impact of intention while both deeds apparently look equal. He pointed out that if a person migrates and leaves his homeland with the intention to win the pleasure of his Lord, his migration is a Shar‘i and accepted one, for which he will be rewarded, given his sincere intention; and if a person migrates to attain some worldly benefit, like wealth, high standing, business, or a wife, he will not attain anything from his migration except what benefit he intended, and no reward will be given to him.

The Hadīth urges us to be sincere, for Allah only accepts the deeds that are intended for His sake.

If a legally accountable person performs the deeds that are to be done to gain Allah's pleasure by way of habit, he will only be rewarded for them if he intends to draw close to Allah Almighty by doing them.

Ibn ‘Umar (may Allah be pleased with him and his father) mentioned that the Prophet (may Allah's peace and blessings be upon him) took him by the shoulder—the part that joins the arm with the shoulder—and said to him, Be in this world as if you are a stranger who arrived at a country where he has no house to shelter him and no one to keep his accompany. He is away from family, children, and relationships that are the cause behind one's distraction from the Creator. Rather, be more than a stranger, i.e., a wayfarer who passes by the way seeking his homeland. This is because the stranger may live in a foreign land and reside therein, unlike the wayfarer who passes by swiftly without stopping and whose main concern is to reach his homeland. Just as a traveler needs nothing beyond what helps him reach his destination, a believer needs nothing in this world beyond what helps him reach his destination in the Hereafter. Ibn ‘Umar acted upon this advice, and he used to say: If you reach the morning, do not wait for the evening; and if you reach the evening, do not wait for the morning, and count yourself among the grave dwellers. Given the fact that health and sickness are inevitable in one's life, then hasten to obedience when you are in good health before getting sick, and take advantage of your health in performing righteous acts before being prevented by sickness. Take advantage of your life in this world and do everything that could benefit you after your death.

A teacher may put his hand on his student's shoulder as he instructs him as an expression of cordiality and to attract his attention.

One may offer advice and guidance to those who do not ask for it.

The Prophet's excellent approach in teaching by making convincing comparisons, as he said: "Be in this world as if you are a stranger or a wayfarer."

People vary in their advance towards the Hereafter, bearing in mind that the status of the wayfarer is higher than that of the stranger in terms of asceticism.

One should have simple ambitions in this world and should be prepared for death.

The Hadīth does not denote the renunciation of sustenance or the prohibition of worldly pleasures; rather, it denotes asceticism in such things and consuming less thereof.

Hastening to righteous deeds before one is unable to perform them due to sickness or death.

The merit of ‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) as he was influenced by this advice from the Messenger of Allah (may Allah's peace and blessings be upon him).

Paradise is the believer's homeland; hence, he is a stranger in this world and a traveler to the Hereafter. He does not allow his heart to be attached to anything of this foreign land; rather, his heart is attached to his homeland, to which he will return. His stay in this world is to fulfill his needs and get prepared to return to his homeland.

The Prophet (may Allah's peace and blessings be upon him) advised the Muslim to be kind to his fellow Muslims and outlined some of the duties and etiquettes he is required to observe toward them, including the following: First advice: Do not envy one another by wishing others may lose the blessings they have. Second: Do not raise prices by overbidding against one another. By doing so, a person does not really want to buy the commodity, except to benefit the seller or harm the buyer. Third: Do not hate one another. It is the intention to cause harm, as opposed to love, unless hatred is for the sake of Allah Almighty, which is obligatory. Fourth: Do not turn your backs on each other, forsaking and abandoning one another. Fifth: Do not undercut one another in trade. It is when a person says to someone who bought a commodity: I have the like of it at a lower price or a higher-quality commodity at the same price. Then, the Prophet (may Allah's peace and blessings be upon him) gave comprehensive advice, saying: Be like brothers, by abandoning the aforementioned prohibitions and showing cordiality, kindness, compassion, gentleness, and cooperation in goodness, while having pure hearts and sincerity in all conditions. The following are among the requirements of this brotherliness: Not to wrong his Muslim brother or transgress against him. Not to leave his Muslim brother to be wronged, failing to support him in a situation where he can help him and remove the injustice practiced against him. Not to belittle him or look down upon him with contempt and disdain; this stems from arrogance in the heart. Then the Prophet (may Allah's peace and blessings be upon him) pointed out three times that piety lies in the heart, and whoever has piety in his heart, which entails good morals and fear and heedfulness of Allah, will not belittle a Muslim. Indeed, it is enough for him, as an evil trait and reprehensible manner, to belittle his fellow Muslim, for this results from arrogance in his heart. Then the Prophet (may Allah's peace and blessings be upon him) affirmed the aforementioned, saying that all of a Muslim is inviolable to another Muslim: his blood: to attack him by killing, injuring, beating him, or the like; his property: to take any of his properties unjustly; and his honor: to malign him or his lineage.

The Hadīth commands all that is entailed by faith-oriented brotherliness and prohibits all words and deeds that contradict it.

The essence of piety is the knowledge of Allah and the fear and heedfulness of Him that lie in the heart. This piety leads to the performance of righteous deeds.

Outward deviation indicates weakness of piety in the heart.

Harming a Muslim in any way, by word or action, is prohibited.

It is not part of envy that a Muslim wishes to be like someone else without hoping for the removal of the blessing from him. This is called "Ghibtah", and it is permissible and it prompts people to compete for good things.

By nature, man dislikes being surpassed by others in any virtue. If he wishes for the removal of that virtue from another, it is the blameworthy envy. However, if he desires to compete for it, it is the permissible Ghibtah.

A Muslim is not regarded to be undercutting his fellow Muslim in trade if he alerts the buyer that he has been grossly deceived in a certain transaction. In fact, this falls under sincere advice, provided that his intention is to advise his brother, the buyer, not to harm the seller, and actions depend on the intentions.

A Muslim is not regarded to be undercutting his fellow Muslim in trade if the buyer and seller have not agreed and settled over a price.

Hatred for the sake of Allah does not fall under the hatred prohibited in the Hadīth; rather, it is a duty and one of the firmest handholds of faith.

One of the Companions (may Allah be pleased with them) asked the Prophet (may Allah's peace and blessings be upon him) to direct him to something that would benefit him. He instructed him not to get angry. This means he should avoid the things that would make him angry and should restrain himself in case he becomes angry, not going to excess in his anger by killing, beating, cursing, and so on. The man repeated his request for advice several times, and the Prophet (may Allah's peace and blessings be upon him) said no more in his advice than "Do not get angry".

The Hadīth warns against anger and its causes, for it combines all evil, and avoiding it leads to all goodness.

Anger for the sake of Allah, like getting angry when Allah's prohibitions are violated, is commendable.

If needed, one may repeat the speech so that the addressed person can understand it and realize its significance.

It shows the merit of seeking advice from a knowledgeable person.

A man complained to the Prophet (may Allah's peace and blessings be upon him) that the supererogatory acts of worship had become too much for him and that he could not perform them given his weakness. He, then, asked the Prophet (may Allah's peace and blessings be upon him) to guide him to an easy deed that would bring abundant rewards so he could adhere and hold on to it. He (may Allah's peace and blessings be upon him) advised him to keep his tongue moist and moving by remembering Allah Almighty recurrently at all times and in all states by glorifying and praising Him, seeking forgiveness from Him, supplicating Him, etc.

The merit of remembering Allah Almighty constantly.

Facilitating the means of attaining reward is part of Allah's great favor.

People vary in terms of their share of righteousness and goodness.

Remembering Allah frequently by the tongue, through Tasbīh (glorification of Allah), Tahmīd (praising Allah), Tahlīl (declaring the oneness of Allah), and Takbīr (proclaiming the greatness of Allah), besides other forms of Dhikr, along with the agreement of the heart, can replace many of the supererogatory acts of worship.

The Prophet (may Allah's peace and blessings be upon him) was so considerate in dealing with the questioners, as he would answer each in the way that was suitable for him.

The Prophet (may Allah's peace and blessings be upon him) pointed out that no Muslim attains complete Imān until he loves for his brother what he loves for himself, among the acts of worship and types of goodness in terms of the religion and the life of this world, and hates for his brother what he hates for himself. If he sees a deficiency in the religious commitment of his brother, he strives to reform it, and if he finds goodness in him, he guides and helps him and renders sincere advice to him as regards his religious and worldly matters.

It is obligatory for a person to love for his brother what he loves for himself, as the negation of Imān from someone who does not love for his brother what he loves for himself indicates the obligation of doing that.

The bond of brotherhood for the sake of Allah is superior to biological brotherhood, and so its right is more worthy of fulfillment.

Anything that contradicts this love is prohibited, including words and deeds like cheating, backbiting, envy, and transgression against the life, property, or honor of a Muslim.

We should use some words of motivation, as he said: "for his brother".

Al-Kirmāni (may Allah have mercy upon him) said: It is also part of Imān that a person should dislike bad things for his brother as he dislikes them for himself. He did not mention it because the love of something entails dislike for its opposite. So, this was needless to say.

The Prophet (may Allah's peace and blessings be upon him) urges us to rely upon Allah Almighty in bringing about benefits and warding off evils in terms of worldly and religious affairs, for indeed, no one gives or withholds and causes harm or brings benefit except He, Exalted be He. And that we should pursue the proper means to achieve the benefits and avert the evils while relying on Allah. Once we do this, Allah will provide for us as He provides for birds, who go hungry in the morning and return in the evening with full bellies. This practice of the birds falls under the pursuit of the proper means of seeking sustenance without lethargy and passive reliance.

The Hadīth highlights the merit of reliance upon Allah and that it is one of the best means whereby sustenance can be obtained.

Reliance upon Allah does not contradict the pursuit of the proper means, as he informed that true reliance does not run counter to going out in the morning and returning in the evening in search of sustenance.

The Shariah devotes attention to the acts of the heart, as reliance upon Allah falls under this category.

Attachment to the means alone constitutes a deficiency in one's religion, and abandonment of the means denotes a deficiency in one's reason.

The noble Prophet (ﷺ) directs us to one of the principles of medicine, namely, to protect our health by eating little. Rather, a person should only eat the amount that maintains his survival and enables him to do the necessary activities. The worst vessel to be filled is the stomach, given the numberless ruinous diseases that result from fullness, sooner or later, and outwardly or inwardly. Then, the Messenger (ﷺ) said: If a person must fill his stomach, let him eat as much as one-third, another one-third for drinking, and another one-third for breathing, so that he does not suffer difficulty and harm and laziness in performing the duties Allah has imposed on him concerning his religion and worldly life.

We should not eat and drink much. This is a principle that combines all principles of medicine, given the numerous illnesses and maladies that result from satiety.

The purpose behind eating is to maintain one's health and strength, which are necessary for the soundness of life.

Filling the stomach with food results in physical and religious harmful effects. ‘Umar (may Allah be pleased with him) said: "Beware of gluttony, for it harms the body and causes laziness toward the prayer."

Eating, in terms of its ruling, falls into various categories: Obligatory: that which preserves life, and neglecting it would lead to harm. Permissible: what goes beyond the obligatory amount without fear of harm. Disliked: what carries a risk of harm. Prohibited: what is known to cause harm. Recommended: what aids a person in worshiping and obeying Allah. This is summarized in the Hadīth in three levels: 1. Filling the stomach. 2. A few bites or morsels that keep the back straight. 3. His saying: "One-third for his food, one-third for his drink, and one-third for his breath." And all of this applies when the type of food itself is lawful.

The Hadīth is a principle from among the principles of medicine. Since the science of medicine revolves around three foundations—preservation of strength, dietary regulation, and elimination—the Hadīth encompasses the first two of them, as in the statement of Allah Almighty: {Eat and drink, but do not waste, for He does not like the wasteful.} [Surat al-A‘rāf: 31]

The Hadīth demonstrates the perfection of this Shariah, as it includes people's interests concerning their religion and worldly life.

The sciences of Shariah include the principles of medicine and various types of it, like what is reported on honey and the black seed.

The rulings of the Shariah contain wisdom and are based on the principle of warding off evils and bringing about benefits.

This Hadīth informs us that Allah, the Almighty, accepts the repentance of His sinful servants as long as the sun has not yet risen from the west, because when this happens, it will mark the end of the time when repentance is accepted, and it is one of the major signs of the approach of the Hour.

The Prophet (may Allah's peace and blessings be upon him) clarified that the reward a Muslim receives from Allah is of the same nature as the actions he performs for other Muslims. Whoever relieves, alleviates, removes, or eliminates a hardship and a difficulty from a believer in this world, Allah will reward him by relieving him from one of the hardships of the Day of Judgment. And whoever facilitates and makes things easy for someone in difficulty and removes his difficulty, Allah will make it easy for him in this world and the Hereafter. And whoever conceals the faults of a Muslim, such as knowing what should not be exposed of slips and errors, Allah will conceal his faults in this world and the Hereafter. Allah supports His slave as long as the slave supports his brother in his religious and worldly interests. Support could be through supplication, physical action, money, etc. Whoever walks in pursuit of religious knowledge, doing it for the sake of Allah Almighty, Allah will facilitate for him a path to Paradise. No group of people gather in one of the houses of Allah, reciting the Book of Allah and studying it among themselves, except that tranquility and solemnity descend upon them, the mercy of Allah envelops and encompasses them, the angels surround them, and Allah praises them in the presence of those near Him. It is enough of an honor that Allah mentions the slave in the highest assembly. The one whose good deeds are insufficient will not be elevated to the rank of those with righteous deeds. Hence, he should not rely upon his noble lineage and the merit of his forefathers while neglecting the performance of good deeds.

Ibn Daqīq al-‘Īd said: This is a great Hadīth, comprising various types of knowledge, rules, and etiquettes. It highlights the merit of fulfilling the needs of Muslims and benefiting them in whatever way is possible, whether through knowledge, wealth, assistance, offering useful advice, giving counsel, or other means.

Encouraging the act of making things easy for the one in difficulty.

A Muslim is encouraged to help other Muslims, as Allah Almighty helps the one who helps his brother in proportion to his help.

Among the ways of concealing a Muslim’s faults is: to refrain from seeking out his shortcomings. One of the predecessors is reported to have said: I met people who had no faults, yet they spoke about the faults of others, so people started mentioning their faults. And I met people who had faults but refrained from mentioning the faults of others, so their faults were forgotten.

It is not a requirement of concealing the faults of others to neglect the prohibition of evil and not to change it. Rather, it should be changed and concealed at the same time, and this applies to those who are not known for corruption or persistence in transgression. As for one who is known for such behavior, it is not recommended to conceal his faults; instead, his affair should be referred to those in authority, provided that this does not lead to greater harm. This is because concealing his faults encourages him in his corruption and emboldens him to harm others, as well as emboldening others from among the wicked and stubborn.

Encouraging the act of seeking knowledge, reciting, and studying the Qur’an.

An-Nawawi said: This is evidence of the merit of gathering to recite the Quran in the mosque... and similar gatherings in a school, a garrison, or the like also attain this merit, Allah willing.

Allah has made the recompense contingent upon deeds, not upon lineages.

The Prophet (may Allah's peace and blessings be upon him), whose past and future sins had been forgiven by Allah, swore that he would seek Allah's forgiveness and repent to Him over seventy times every day. The Prophet's pursuit of forgiveness was not necessarily for sins that he had committed, but it was part of his complete servitude to Allah, deep attachment to His remembrance, and the feeling of the tremendous duty towards Him and the shortcoming of His servants no matter how much they show gratitude. His act does also serve the purpose of prescribing the religious deeds for the Ummah.

The Prophet (may Allah's peace and blessings be upon him) commands people to repent to Allah and seek His forgiveness frequently. He informs about himself that he repents to Allah Almighty and seeks His forgiveness every day more than one hundred times, even though his past and future sins have been forgiven. This denotes perfect humiliation and servitude to Allah Almighty.

Everyone, regardless of his degree and level of faith, needs to return to Allah Almighty and perfect himself through repentance. No one is free from falling short in fulfilling the rights of Allah Almighty: {And turn to Allah in repentance all together, O believers}.

Repentance is general, whether it is for committing prohibited acts and sins or for falling short in performing obligatory duties.

Sincerity is a condition for the acceptance of repentance. Whoever abandons a sin for the sake of other than Allah is not considered repentant.

An-Nawawi said: Repentance has three conditions: to give up the sin, to regret doing it, and to be firmly determined not to return to such a sin ever. If the sin involves the right of another person, there is a fourth condition: to return what was wrongfully taken or to seek the forgiveness of the person wronged.

It is important to note that the Prophet's seeking forgiveness does not necessarily indicate that he committed sins. Rather, it reflects the perfection of his servitude and his constant connection to the remembrance of Allah Almighty, as well as his awareness of the greatness of Allah's rights and the shortcomings of a slave, no matter how much he does to thank Him for His blessings. It also serves as part of the legislation for the Ummah after him, among other rationales.

The Messenger of Allah (may Allah's peace and blessings be upon him) was informed about something regarding his Companions, namely that they had been asking him too many questions, and he became upset and delivered a speech and said: Paradise and Hellfire were presented to me; I have never seen anything as good as what I saw today in Paradise, nor as evil as what I saw today in Hellfire. If you had seen what I saw and knew what I knew from what I saw today and before, you would have felt great compassion, and your laughter would have been few and your crying would have been abundant. Anas (may Allah be pleased with him) said: There was no day harder for his Companions than that day. They covered their heads, and there was a sound of weeping, with a nasal tone coming from their noses due to the intensity of their crying. ‘Umar (may Allah be pleased with him) stood up and said: We are pleased with Allah as a Lord, with Islam as a religion, and with Muhammad as a Prophet. He said: Then that man stood up and said: Who is my father? He said: "Your father is so-and-so." Then the following verse was revealed: {O you who believe, do not ask about things which, if they are made known to you, would only cause you hardship.} [Surat al-Mā’idah: 101]

It is recommended to cry out of fear of Allah's punishment and not to laugh excessively, as it indicates heedlessness and a hard heart.

The Companions (may Allah be pleased with them) were deeply affected by the sermon, and they were greatly fearful of Allah's punishment.

It is recommended to cover the face when weeping.

Al-Khattābi said: This Hadīth is about those who ask out of affectation or obstinacy in matters that are not necessary. As for those who ask due to necessity, such as a matter that one needs clarification on, there is no sin or blame upon it.

The encouragement to remain steadfast in obeying Allah, to avoid His disobedience, and not violate His boundaries.

It indicates the permissibility of anger during admonition and teaching.

The Prophet (may Allah's peace and blessings be upon him) narrates from his Lord that if a servant commits a sin and then says, "O Allah, forgive my sin", Allah Almighty says: My servant committed a sin and then realized that he has a Lord Who forgives sins, covers him and pardons him, or punishes for sins. I have forgiven him. Then, the servant again commits a sin and says, "O Allah, forgive my sin", and Allah says: My servant committed a sin and then realized that he has a Lord Who forgives sins, covers him and pardons him, or punishes for sins. I have forgiven My servant. Then, again, the servant commits a sin and says, "O Allah, forgive my sin", and Allah says: My servant committed a sin and then realises that he has a Lord Who forgives sins, covers him and pardons him, or punishes for sins. I have forgiven My servant. Let him do whatever he wishes, as long as he gives it up every time he sins, feels regretful, and determines not to do it again; yet, his self overcomes him, and he falls into the sin again and again. So, as long as he acts like this, sinning and repenting, I will forgive him. Indeed, repentance abolishes what is before it.

The Hadīth shows Allah's vast mercy towards His servants and that no matter how often a person commits sins, if he repents and returns to Allah, He accepts his repentance.

A believer in Allah Almighty hopes for the forgiveness of his Lord and fears His punishment, so he hastens to repent and does not persist in sin.

The conditions of valid repentance: giving up the sin, feeling regretful about it, and determining not to do it again. If the repentance is from wrongful acts towards people, in terms of their property, honor, or life, a fourth condition is added, and that is: asking the wronged person for pardon or giving his right back to him.

The Hadīth highlights the significance of knowing Allah, for such knowledge makes a person aware of the matters of his religion, and so he repents every time he commits a sin, and he does not despair or persist in sins.

This Hadīth relates the story of Ka‘b ibn Mālik missing the battle of Tabūk, 9 AH. This battle was to take place during hot days when fruits became ripe. As they preferred worldly life over the Hereafter, the hypocrites failed to join this battle and inclined to the life of shade and fruits, being unwilling to take that long journey. Sincere believers, on the other hand, went out with the Prophet (may Allah's peace and blessings be upon him) and their resolve was not weakened by the long distance or the good fruits at home. However, Ka‘b ibn Mālik missed this battle without an excuse, despite being a sincere believer. That is why he said that he never missed any battle with the Prophet, except for the battle of Badr as the Prophet had left Madīnah not intending to go for battle. So, Ka‘b and others did not participate in it. Only three hundred and a few men took part, with the initial intent to seize a trade caravan heading from the Levant to Makkah and passing through Madīnah. Ka‘b said: "I did not miss any battle with the Messenger of Allah (may Allah's peace and blessings be upon him) except the battle of Tabūk. In fact, I did not take part in the battle of Badr, but none who failed to take part in it was blamed, for Allah's Messenger (may Allah's peace and blessings be upon him) had gone out to meet the caravans of the Quraysh. But Allah caused them (the Muslims) to meet their enemy unexpectedly (without prior planning). I witnessed the night of the ‘Aqabah pledge of allegiance with the Prophet (may Allah's peace and blessings be upon him) when we jointly agreed to support Islam with all our efforts. It would not please me to have attended the battle of Badr instead of the ‘Aqabah pledge, although Badr is more notable than it among the people. As for my state at the time when I remained behind after the Messenger of Allah (may Allah's peace and blessings be upon him) had departed for the battle of Tabūk, I had never been stronger nor wealthier than I was at the time when I remained behind in that battle. By Allah, I had never been in possession of two she-camels until the time of the battle. The Messenger of Allah (may Allah's peace and blessings be upon him) used to conceal his intention to embark upon a battle by making reference to other battles, until that battle (Tabūk). The Messenger of Allah (may Allah's peace and blessings be upon him) conducted that battle during a season of extreme heat, undertaking a lengthy journey through desert terrain. In addition, the enemy was great in number. Thus, the Prophet (may Allah's peace and blessings be upon him) clarified the matter to the Muslims, in order that they would prepare themselves properly for the battle, and he informed them of the intended destination. The Messenger of Allah (may Allah's peace and blessings be upon him) was accompanied by a considerable number of Muslims, whose names could not be recorded in a register." Ka‘b continued: "Any individual who wished to remain behind would assume that his absence would pass unnoticed, unless it was revealed by Allah by means of divine revelation. The Messenger of Allah (may Allah's peace and blessings be upon him) undertook that battle during a season wherein the fruit had ripened and the shade had become pleasant. The Messenger of Allah (may Allah's peace and blessings be upon him) and the Muslims equipped themselves with the necessary provisions. I too went out in the morning in order to prepare myself; however, I returned without accomplishing anything and said to myself I am capable of it. In this manner, I continued to postpone my preparations until the departure of the Messenger of Allah (may Allah's peace and blessings be upon him) and the Muslims with him while I had not prepared what I needed to join them. I said to myself I would prepare myself a day or two after his departure then catch up with them. Again, I did not accomplish anything until they were far and the battle was over. I intended to depart and catch up with them, and I wish I did, but I was not destined for it. I would go out amongst the people after the departure of the Messenger of Allah (may Allah’s peace and blessings be upon him) and it would make me sad to see no men around except one who was suspected of being a hypocrite, or a weak man whom Allah had excused from participation in battle. The Messenger of Allah (may Allah's peace and blessings be upon him) did not remember me until he reached Tabūk. He was sitting amongst his people in Tabūk and asked: 'What happened to Ka‘b ibn Mālik?' A man from the tribe of Banu Salimah responded: 'O Messenger of Allah, he was prevented by his preoccupation with his fine clothes and his self-admiration.' Mu‘ādh ibn Jabal said: 'What an evil statement you have made! By Allah, O Messenger of Allah, we do not know about him save what is good.' The Messenger of Allah (may Allah's peace and blessings be upon him) remained silent.” Ka‘b ibn Mālik continued: “When I learned that the Messenger of Allah (may Allah's peace and blessings be upon him) had started his journey back from Tabūk, I was consumed by distress, and thought, therefore, of inventing lies. I asked myself: With what can I avoid his anger tomorrow? I sought assistance from every individual of sound mind and judgment from my family. When it was mentioned that the arrival of the Messenger of Allah (may Allah's peace and blessings be upon him) was imminent, the false excuses vanished from my mind. I knew that I could not pass safely from this situation by whatever lie I can come up with. I, therefore, resolved upon speaking the truth. The Messenger of Allah (may Allah's peace and blessings be upon him) arrived the following morning. It was his practice when he returned from a journey that 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, those who lagged behind approached him. They started to present their excuses and take oaths to that effect. There were some and eighty men in number. The Messenger of Allah (may Allah's peace and blessings be upon him) accepted their apparent attitude and their pledge of allegiance, sought forgiveness for them, and he entrusted to Allah their secret affairs. Thereafter, I approached him, and when I greeted him, he smiled like one who is angry. Then he said: 'Come forward.' I 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: 'Yes, I did. By Allah, if I was in the presence of any other man from amongst the inhabitants of this world, I am sure that 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 angry with me in the future. Alternatively, if I tell you the truth, thereby causing you to become angry, I may hope for a good consequence from Allah, Exalted and Glorified. No, By Allah, I have no excuse to present. By Allah, I had never before been stronger nor wealthier than the time I failed to accompany you.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'As for this man, he has spoken the truth. So, stand up (and leave) until Allah gives a judgment concerning you.' I stood up, and a group of men from the tribe of Banu Salimah came along and followed me. They addressed me: 'By Allah! We have not known you to commit a misdeed before that. Verily you did wrong when you failed to find an excuse for yourself before the Messenger of Allah (may Allah's peace and blessings be upon him) like the other absentees who excused themselves. It would have sufficed you against your sin that the Messenger of Allah would seek forgiveness for you.' They continued to reprimand me until I desired to return to the Messenger of Allah (may Allah's peace and blessings be upon him) and speak contrary to what I had said to him before. Then I asked them: 'Is there any other individual in a similar position?' They responded: 'Yes, there are two men who uttered the same statement as you, and both received the same directive as you did. 'I asked: 'Who are these two men?' They answered: 'Murārah ibn Ar-Rabī‘ and Hilāl ibn Umayyah al-Wāqifi.' They mentioned two virtuous men who had participated in the battle of Badr and were good examples to be followed. After they had mentioned these two men, I remained steadfast upon my original statement. Thereafter, the Messenger of Allah (may Allah's peace and blessings be upon him) prohibited the Muslims from speaking to us - namely the three individuals from amongst the Muslims who failed to join him for the battle. As a consequence, the people avoided us and changed the way they treated us, until the land wherein I lived seemed strange; not one which I was familiar with. We remained in that state for the length of fifty nights. As for my two companions, they committed themselves to their houses and stayed therein, weeping. However, I was the youngest and most enduring of the three, I would therefore leave my house to perform prayer with the Muslims. I would wander around the markets, yet no one would speak to me. I would approach the Messenger of Allah (may Allah's peace and blessings be upon him) and offer the greeting of peace to him whilst he was sitting amidst his gathering after having performed the prayer. I would ask myself: Did his lips move with returning the greeting or not? Thereafter, I would perform the prayer close by him and look at him stealthily. When I was engaged with the prayer, he would turn towards me. However, when I looked in his direction, he would turn his face away from me. When this period of estrangement became too long, I set out to walk until I climbed over the wall of Abu Qatādah's garden. He was my cousin and the most beloved person to me. I offered the greeting of peace to him, and, by Allah, he did not return the greeting to me. Hence, I said: 'O Abu Qatādah, I adjure you by Allah, do you not know that I love Allah and His Messenger?' He remained silent. I appealed to him by Allah a second time, but he remained silent. Then in the third time he replied: 'Allah and His Messenger know best.' Thereupon, tears flowed from my eyes. I turned away and climbed over the wall." He continued: "While I was walking in the market of Madīnah, I saw a Christian farmer from amongst the farmers of Sham (Greater Syria), who had traveled to Madīnah to sell their produce. He said: 'Who shall direct me to Ka‘b ibn Mālik?' The people pointed towards me, so he approached me and handed me a letter from the King of Ghassān. As I was a scribe, I could read the letter in which it was written: 'It has come to our knowledge that your companion has forsaken you. Verily, God has not rendered this world for you as a dwelling of disgrace and degradation, nor one of loss and destitution. 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. I went toward the oven and burnt it therein. When a period of forty out of fifty nights had passed, the messenger of the Messenger of Allah (may Allah's peace and blessings be upon him) approached me and said: 'The Messenger of Allah (may Allah's peace and blessings be upon him) commands you to stay away from your wife.' I said: 'Should I divorce her, or what should I do?' He responded: 'No, just stay away from her and do not approach her.' He issued a similar directive concerning my two companions. Hence, I said to my wife: 'Go to your parents and remain with them until Allah passes judgment on this matter.' The wife of Hilāl ibn Umayyah came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: 'O Messenger of Allah, verily Hilāl ibn Umayyah is an old man who is incapable of taking care of himself, and he does not have a servant. Would you object if I serve him?' He replied: '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.' Some of my family members asked me: 'Why don’t you seek permission from the Messenger of Allah (may Allah's peace and blessings be upon him) concerning your wife, as he has granted permission for the wife of Hilāl ibn Umayyah to serve him?' I said: 'By Allah, I shall not seek permission from the Messenger of Allah (may Allah's peace and blessings be upon him) concerning her. I do not know what the Messenger of Allah (may Allah's peace and blessings be upon him) would say if I sought his permission in relation to her while I am still a young man.' I remained in that state for an additional ten nights, until fifty nights had passed from the time the Prophet (may Allah's peace and blessings be upon him) had prohibited the people from speaking to us. On the morning of the fiftieth night, I performed the Fajr prayer on the roof of one of our houses. While I was in the state that Allah described in His Book: feeling that my soul had become contracted, and the earth had contracted for me despite its vastness, all of a sudden, I heard a loud voice coming from the direction of Mount Sal‘. Somebody shouted at the top of his voice: 'O Ka‘b ibn Mālik, Rejoice!' I prostrated myself upon the ground, realizing that relief from this trial had finally arrived. The Messenger of Allah (may Allah's peace and blessings be upon him) told the people that Allah accepted our repentance. After the Fajr prayer, the people proceeded forth to congratulate us, and carriers of the good news rushed toward 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 got over it in order to make the announcement. I heard his voice before that of the horseman. When the man whose voice I had heard approached me to convey the glad tidings, I took off my two garments and clothed him in them. By Allah, on that day I was not in possession of any other garments, so I borrowed two garments and put them on then I headed to the Messenger of Allah (may Allah's peace and blessings be upon him). People started receiving me in groups, congratulating me for the acceptance of my repentance. They said: 'We congratulate you for Allah's acceptance of your repentance.' When I entered the mosque, the Messenger of Allah (may Allah's peace and blessings be upon him) was sitting surrounded by people. Talhah ibn ‘Ubaydullāh hastened towards me. He shook my hand and congratulated me. By Allah, no one from amongst the Muhājirūn stood in order to greet me save him. I never forgot that gesture from Talhah. When I greeted the Messenger of Allah (may Allah's peace and blessings be upon him), his face was shining with happiness and he said: 'Rejoice for the best day you have witnessed since your mother gave birth to you.' I asked: 'Is this from you or from Allah?' He said: 'It is from Allah.' Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) was delighted, his face became bright as if it was a piece of the moon. We recognized that as characteristic of him. When I sat before him, I said: 'O Messenger of Allah, part of my repentance is that I should give up my entire wealth as charity for the sake of Allah and His Messenger.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Keep a portion of your wealth, for it is better for you to do so.' I said: 'I shall keep my share in Khaybar. O Messenger of Allah, verily Allah has delivered me from this trial because I spoke the truth. My repentance therefore dictates that I shall speak only the truth as long as I live.' By Allah, I am not aware of any Muslim whom Allah has blessed for speaking the truth more than myself, from the time I mentioned those words of truth to the Messenger of Allah (may Allah's peace and blessings be upon him). By Allah, I have never intended to utter a word of falsehood from the time when I mentioned those words to the Messenger of Allah, may Allah's peace and blessings be upon him, to the present day. I hope that Allah will protect me from uttering falsehood in the remaining part of my life. Allah revealed the following verse to His Messenger (may Allah's peace and blessings be upon him): {Allah has forgiven the Prophet, the Muhājirūn, and the Ansar who followed him in the hour of difficulty after the hearts of a party of them had almost inclined [to doubt], and then He forgave them. Indeed, He was to them Kind and Merciful. And [He also forgave] the three who were left behind [and regretted their error] to the point that the earth closed in on them in spite of its vastness and their souls confined them and they were certain that there is no refuge from Allah except in Him. Then He turned to them so they could repent. Indeed, Allah is the Accepting of repentance, the Merciful. O you who have believed, fear Allah and be with those who are true} [Sūrat At-Tawbah :117-119]. By Allah, after guiding me to Islam, Allah has not bestowed upon me a favor greater in my sight than my statement of truth to the Messenger of Allah (may Allah's peace and blessings be upon him) and my action of not uttering a lie to him, for I would have been ruined, as those who uttered lies were ruined. Allah ascribed to those who had uttered falsehood the most evil description he Had ever ascribed to anyone else when He revealed His statement: {They will swear by Allah to you when you return to them that you would leave them alone. So leave them alone; indeed they are evil; and their refuge is Hell as recompense for what they had been earning. They swear to you so that you might be satisfied with them. But if you should be satisfied with them - indeed, Allah is not satisfied with a defiantly disobedient people} [Sūrat At-Tawbah: 95-96]. Ka‘b continued: "We, the three who lagged behind, differed from those whose excuses were accepted by the Messenger of Allah (may Allah's peace and blessings be upon him) when they swore to him to that effect. He accepted their pledge of allegiance and sought forgiveness for them and he deferred our case until Allah passed judgment in relation to it. In reference to that, Allah Almighty said: {He also forgave the three who remained behind} [Sūrat At-Tawbah:118]. In this Verse, Allah did not refer to our remaining behind the military expedition. Rather, He refers to the deferment of passing judgment on us, in contrast to those who took an oath before the Messenger of Allah (may Allah’s peace and blessings be upon him) and excused themselves and he accepted their excuses."

Meaning of the Hadīth: The Prophet (may Allah's peace and blessings be upon him) used to teach his Companions (may Allah be pleased with him) the Sunnah in act and word. This Hadīth includes one of the supplications that the Prophet (may Allah's peace and blessings be upon him) used to say immediately after finishing eating while starting to clear away the plates in front of him. “Allah be praised”, i.e. praise and thanks are due to Allah alone, without anyone else. “Abundant praise”, i.e. a plentiful praise that befits Allah's Majesty, Beauty, and Perfection, as well as abundant thanks equivalent to His uncountable blessings and bounties, as Allah, the Almighty, says: {And if you should count the favors of Allah, you could not enumerate them} [Sūrat An-Nahl: 18]. “Sincere praise”, i.e. free of any intent to show off or seek fame. “Blessed praise”, i.e. accompanied by the ultimate acceptance, because the act, which is blessed and accepted, is good, and vice versa. “You are not in need of anyone”, i.e. we praise Allah, Blessed and Exalted, as He is the One Who is Sufficient, Who feeds his creatures and is never fed, and is the One Who needs no one. We also praise Allah, the Almighty, because we cannot do without his favor nor dispense with it.

The great Companion Rifā‘ah informs us that Jibrīl (peace be upon him) came to the Prophet (may Allah's peace and blessings be upon him) and said to him: What is the status of those who fought in the cause of Allah in the battle of Badr? In this battle, Allah granted His Prophet and the believers who joined him a complete victory. He said: They are the best of the Muslims among us. So Jibrīl (peace be upon him) said: The same can be said about the angels who joined the battle and fought in it.

The Prophet (may Allah's peace and blessings be upon him) took a trunk as a pulpit, and when he replaced it, he heard the sound and crying of that trunk over the Dhikr it used to hear. So, the Prophet descended and put his hand over it, and it calmed as a result. In another narration: "He descended and took it in his arms, and this took place during the Friday sermon."

The noble Prophet (may Allah's peace and blessings be upon him) informs us that the believer should not be struck from the same place twice. So, a believer has to be sensible, cautious, and alert; otherwise, he will get easily deceived.

Allah, Glorified and Exalted, wonders at some people who are led to Paradise in chains. They were from the disbelievers whom the Muslims took as captives in Jihad. Then they embraced Islam, and thus their conversion led them to Paradise. The second Hadīth explains the first Hadīth, which is a Mawqūf report. According to the tradition narrated by Abu Hurayrah (may Allah be pleased with him), those who took the captives belong to the best nation that was brought out to people, for they were the reason behind the guidance of those captives. He started his speech with the noble verse, for it demonstrates the goodness of the Muslim Ummah.

The Prophet (may Allah's peace and blessings be upon him) informs that those who judge justly among their people and those under their authority will sit on the Day of Judgment on lofty and elevated pulpits created from light in honor of them. These pulpits are at the right Hand of the Most Compassionate, and both His Hands are right, Exalted be He.

The Hadīth highlights the merit of justice and urges us to adhere to it.

Justice is general and applies to all forms of guardianship, authority, and judgment among people. It even includes justice among one's wives, children, etc.

It shows the status of just people on the Day of Judgment.

The believers will be in different ranks on the Day of Judgment in accordance with their respective deeds.

Encouragement is one of the Da‘wah approaches that endear worship and righteousness to the addressed people.

The Prophet (may Allah's peace and blessings be upon him) informs that whoever is deprived of gentleness and is not guided to it concerning religious and worldly matters, and in what he does for himself and what he does with others, has been deprived of all goodness.

The Hadīth points out the merit of gentleness, urges us to possess it, and dispraises harshness.

Gentleness is conducive to good and comfort in the worldly life and the Hereafter, whereas harshness leads to the opposite.

Gentleness results from good manners and wellness; harshness stems from anger and rudeness. Therefore, he (may Allah's peace and blessings be upon him) exaggeratedly praised gentleness.

Sufyān al-Thawri (may Allah have mercy upon him) said to his companions: Do you know what gentleness is? It is to put things in their proper places: severity in its place, leniency in its place, the sword in its place, and the whip in its place.

In this Hadīth, Anas (may Allah be pleased with him) reports: I was walking with the Messenger of Allah (may Allah's peace and blessings be upon him) and he was wearing a Najrāni cloak - from Najrān, Yemen - with a thick hem. A Bedouin approached him and pulled him violently by his cloak. I looked at the neck of the Messenger of Allah (may Allah's peace and blessings be upon) [and saw that] it was chaffed by his hard tug. The Bedouin then said: "O Muhammad, give me some of Allah's wealth that you have with you." In other words, it is not a favor from you to give from it, as it does not belong to you. The Prophet turned to him, laughed, and ordered that he be given something.

Shall I not inform you of whom Hellfire is forbidden to burn? It is forbidden for he who is accessible to people, who sits with them in the places of worship, and treat them kindly to the best of his ability; and he who is forbearing, lenient, and tolerant in dealing with them.

The practice of the Companions (may Allah be pleased with him) proves that drinking while standing is permissible, because the Prophet (may Allah's peace and blessings be upon him) approved it. It is better, however, that man eats and drinks while s/he is seated, because this was the practice of the Prophet (may Allah's peace and blessings be upon him). He neither ate nor drank while standing. It was authentically reported that the Prophet (may Allah's peace and blessings be upon him) forbade drinking in a standing position. The Hadīth in question, however, indicates that drinking in a standing position is not absolutely prohibited; rather, doing so is not the proper attitude. In other words, it is better and more perfect that one drinks and eats in a seated position; however, it is permissible to do so while standing.

The Messenger of Allah (may Allah's peace and blessings be upon him) said: How could I be happy when the angel entrusted with the task of blowing the trumpet (and thus initiating the events of the Day of Judgment) has placed his lips on it, listening and waiting for the divine command to blow it. His words seemed to distress his Companions, so he told them to seek comfort by saying: {Sufficient is Allah for us, and He is the Best Disposer of our affairs.} [Sūrat Āl-‘Imrān: 173]

Jābir ibn Sulaym (may Allah be pleased with him) reported that he saw a man whose opinion was followed by everyone and no one would contradict what he said. He asked the people who he was and they replied that he is the Messenger of Allah (may Allah's peace and blessings be upon him). So he greeted him twice, saying: "Upon you be peace, O Messenger of Allah." The Messenger of Allah (may Allah's peace and blessings be upon him) answered: "Do not say 'upon you be peace'; 'Upon you be peace' is how you greet the dead. Say instead 'peace be upon you.'" Jābir then asked: "Are you the Messenger of Allah?" He said: "Yes, I am the Messenger of Allah." i.e. I am he who was sent by Allah; Allah is He who will lift your affliction when you call upon him if you're afflicted with poverty or a calamity, who will cause the plants to grow to give you food when you call upon him at times of famine, and who will restore to you your riding animal when you call upon him if it has abandoned you in a desolate land in which there are no people and no water. Jābir then asked him to give him advice, and he told him not to curse anyone. Jābir said that he never cursed anyone since then, neither a freeman, nor a slave, nor a camel, nor a sheep. The Messenger of Allah then told him: Do not look down upon any good deed or refrain from doing it because you think it is insignificant, even addressing your fellow Muslim with a cheerful face for that is an act of goodness. Keep the length of your Izār (waist sheet) midway down the shin (and not farther). If not, then down to the ankles (but not lower than that). There is no harm in letting the garment reach between the ankles and halfway up the shin, but beware of letting your garment trail lower than that for it represents arrogance and pride, and Allah, the Almighty loathes this. If someone insults you mentioning your sins and bad deeds that you commit, do not insult him back with his own sins and bad deeds. He will receive punishment for what he said on the Day of Judgment and he may even see some of his punishment in the life of this world.

The Prophet (may Allah's peace and blessings be upon him) informed that if the son of Adam had a valley filled with gold, he would love to have two other valleys of gold out of his greed, which is part of his nature. He will continue to be greedy for worldly possessions until he dies and his belly is filled with the dust of his grave.

The intense eagerness of a human being to accumulate wealth and other worldly possessions.

An-Nawawi said: It contains a condemnation of greed for the worldly life, of competing over its accumulation, and of excessive desire for it.

Allah Almighty accepts the repentance of whoever repents of blameworthy traits.

An-Nawawi said: The Hadīth was stated according to what is generally true for most of the children of Adam in their greed for worldly gain. This is supported by the statement of the Prophet (may Allah's peace and blessings be upon him): (And Allah accepts the repentance of whoever repents).

The Prophet (may Allah's peace and blessings be upon him) clarified that a Muslim man's Izār (whatever covers the lower half of a man's body) has three states: First: The recommended state is to reach halfway down the shin. Second: The permissible state without being disliked is to extend below that, down to the ankles, which are the two prominent bones at the joint of the shin and foot. Third: The prohibited state is to extend below the ankles, and there is a fear that one may be punished by the Fire. If worn out of arrogance, gloating, and transgression, then Allah will not look at him.

This description and warning apply specifically to men. Women; however, are excluded from this because they are commanded to cover their entire bodies.

Anything that covers the lower half of a man’s body is called "Izār", such as trousers, garments, and similar clothing, and it falls under the legal rulings mentioned in this Hadīth.

The Prophet never spoke badly of any food served to him. Rather, if he liked it, he would eat it, if not, he would leave it, not belittling it.

The Prophet (may Allah's peace and blessings be upon him) guided to worship and adherence to it during times of chaos, killing, and turmoil. He clarified that the reward for such worship is like that of emigration to the Prophet (may Allah's peace and blessings be upon him), as people are often heedless of worship and distracted from it, and only a few dedicate themselves to it.

Encouraging worship and the act of turning towards Allah during times of trials as a means of protection from trials and preservation from corruption.

Highlighting the merit of worship at times of trials and heedlessness.

A Muslim must avoid places of trials and heedlessness.

Whenever the Prophet (may Allah's peace and blessings be upon him) wished to launch a military campaign or set out on one, he would say what means: O Allah, You are my helper and supporter. It is by You alone that I carry out my deeds, and it is by You alone that I pounce upon the enemies of religion, and it is by You alone that I fight them.

This Hadīth clarifies the virtue of Jihad, as Allah, the Exalted, answers the supplication of the Mujāhid when he is engaged in the battle. It also clarifies the virtue of the call to prayer as Allah, the Exalted, answers the supplication of the Muslim when the Adhān is announced and until the Iqāmah is announced.

The Prophet (may Allah's peace and blessings be upon him) informed that when a Muslim supplicates Allah and asks for something that is not sinful, like asking for the facilitation of sin or injustice, nor does he ask for severing ties of kinship, like supplicating against his children or relatives, then Allah will grant him, through his supplication, one of three things: He will either hasten the fulfillment of his supplication and grant him what he asked for. Or Allah Almighty will delay it as a reward for him on the Day of Judgment by being elevated in rank or receiving mercy and forgiveness of misdeeds. Or He will prevent harm, in proportion to his supplication, from befalling him in his worldly life. Thereupon, the Companions said to the Prophet (may Allah's peace and blessings be upon him): Then we should supplicate more to attain one of these advantages. He (may Allah's peace and blessings be upon him) said: What Allah possesses is way more and greater than anything you could ask for, for His bounty is infinite and endless.

The Muslim's supplication is answered and not rejected, provided that its conditions and etiquettes are fulfilled. Hence, one should engage diligently in supplication without being in a hurry for the answer.

Answering the supplication is not restricted to the fulfillment of the request; rather, it may result in the expiation of sins through his supplication or it could be stored for him in the Hereafter.

Ibn Bāz said: Persistence in supplication, having good expectations of Allah, and not losing hope are among the greatest causes for answering supplications. One should supplicate Allah persistently, have good expectations of Him, and realize that He is All-Wise and All-Knowing. Allah may hasten the response for a wise purpose, delay it for a wise purpose, or give the seeker something better than what he requested.

The Prophet (may Allah's peace and blessings be upon him) used to say at times of intense distress and grief: "There is no god but Allah." No deity is truly worthy of worship but Allah, "the Most Magnificent" in status, the One of great significance in His essence, attributes, and actions. "The Forbearing" Who does not hasten the sinner's punishment; rather, He delays it, and He might pardon him despite having the ability to punish him, as He is the One Able to do all things. "There is no god but Allah, the Lord of the Mighty Throne,"  the Creator of the Mighty Throne. "There is no god but Allah the Lord of the heavens and the earth" and their Creator and the Creator, Possessor, Manager, and Disposer of everything therein the way He wills. "The Lord of the Noble Throne,"  the Creator of the Mighty Throne.

The necessity of turning to Allah in supplication when calamities and hardships strike.

It is recommended to recite this Dhikr (remembrance of Allah) at times of calamity.

The Throne of the Most Compassionate, over which He, Glorified and Exalted, rose, is the highest, largest, and greatest of all creations. The Prophet (may Allah's peace and blessings be upon him) described it as mighty and noble.

He specifically mentioned the heavens and the earth because they are among the greatest visible creations.

At-Tībi said: He began this praise by mentioning "the Lord" to suit the removal of distress, as it reflects divine care. It includes "Tahlīl" (saying: there is no god but Allah), which encompasses monotheism and is the foundation of all exaltations of majesty, "greatness,"  which indicates complete power, and "forbearance,"  which indicates knowledge, as the ignorant one cannot be expected to be forbearing or generous, which are the origin of noble attributes.

Abu Hurayrah (may Allah be pleased with him) speaks of an extraordinary merit that belongs to ‘Umar ibn al-Khattāb (may Allah be pleased with him). The Prophet (may Allah's peace and blessings be upon him) said that there were in the previous nations people who were inspired to do what is correct. They would speak and their speech would be in accordance with the truth. That is an honor that Allah bestows upon His servants, that when they say something or give a religious opinion or pass a judgment, they find out afterwards that what they said or did was in compliance with the truth. ‘Umar (may Allah be pleased with him) was one of the most guided to the truth. The conditional clause "if there is among my followers people as such" does not indicate doubt, since the Ummah of Islam is the best and most perfect of nations. Rather, it indicates emphasis. If it is established that people who received divine inspiration existed in other nations, then they exist among the Muslims with greater reason. Verily, the stronger the person's belief in Allah is and the more obedient he is to Allah, the more Allah guides him to the truth in proportion to what he possesses of faith, knowledge, and good deeds. For example, he would do something that he believes to be true without knowing a proof from the Qur'an and the Sunnah. Then when he checks or inquires, he finds that he has indeed acted according to the Qur'an and the Sunnah. This is an extraordinary honor from Allah. ‘Umar was one of such people, as the Messenger of Allah (may Allah's peace and blessings be upon him) said about him: "If there are people as such among my followers, then it is ‘Umar.

The Commander of the Believers ‘Umar ibn al-Khattāb (may Allah be pleased with him) appointed Sa‘d ibn Abi Waqqās (may Allah be pleased with him) as the governor of Kufa, but its people complained to ‘Umar about Sa‘d. They lodged many complaints against Sa‘d and even alleged that Sa‘d did not know how to perform the prayers properly, despite the fact that he was a revered Companion of the Prophet (may Allah's peace and blessings be upon him) and one of the ten who were promised Paradise. Accordingly, ‘Umar sent for Sa‘d and told him that the people of Kufa filed many complaints against him and that they even claimed that he did not pray properly. Sa‘d (may Allah be pleased with him) replied that he used to perform the prayer with them exactly as he learnt it from the Prophet (may Allah's peace and blessings be upon him) i.e. prolonging the first two Rak‘ahs of the ‘Ishā' prayer and shortening the last two. He mentioned the ‘Ishā' prayer, most likely because it was specifically mentioned by the complainers. ‘Umar (may Allah be pleased with him) commended Sa‘d and praised him saying: "That is what I thought of you, O Abu Is'hāq.” In other words ‘Umar (may Allah be pleased with him) confirmed that Sa‘d was trustworthy, and that he was sure that he used to lead the people in prayer and perform it exactly as the Prophet (may Allah’s peace and blessings be upon him). Nevertheless, ‘Umar (may Allah be pleased with him) investigated the issue by sending men to the people of Kufa in order to inquire about Sa‘d and how he used to carry out his duties, because he knew well that he was responsible as a ruler of all Muslims. Those men went there and did not leave any mosque without asking about Sa’d (may Allah be pleased with him). All the people praised him till they came to the mosque of the tribe of Banu ‘Abs. When they asked the people there, a man stood up and said: "Since you asked; I am bound to tell you that Sa‘d never personally marched in Jihad, nor did he ever divide the spoils of war fairly, nor was he ever fair in judging between people!" The man made three serious accusations against Sa‘d (may Allah be pleased with him) who decided to make three invocations against that man. He asked Allah, the Exalted, to prolong the life of that man, make him poverty stricken throughout the course of his life, and afflict him with trials. Nevertheless, before making these invocations, Sa‘d (may Allah be pleased with him) said: “If this slave of Yours is a liar and got up for showing off and speaking boastfully.” Allah, the Exalted, answered the supplication and that man lived long until his eyebrows became shaggy and fell over his eyelids, because of old age, and suffered poverty as well as trials. Despite his old age, he used to wink at the young girls as they pass by in the roads. This man also used to tell people that he was an old man subjected to trials because of Sa‘d’s invocation.

‘Ali ibn Rabī‘ah, who was a leading Tābi‘i, reported that he was present when ‘Ali ibn Abi Tālib was brought his riding mount. When he put his foot in the stirrup, he said: “Bismillah”, meaning: I ride in the name of Allah. When he settled on its back, he said: “Exalted is He…”, praising Him for this great favor; subduing the animal and causing it to yield to let people ride it, safe from any evil it might cause them. “…who has subjected this to us”, meaning that He has made this animal subservient to us, and we would not have been able to subdue it otherwise. Then he said: “Praise be to Allah” three times and then: “Allah is the Greatest” three times. The repetition indicates the glory of Allah, and that the slave does not give Him His true right, even though he is enjoined to worship Him at all times, according to his ability. Then he said: “Exalted are You above any imperfection. I have wronged myself…”, meaning, I have wronged myself by not fulfilling Your due right upon me in expressing gratitude for this great favor, even through slight heedlessness, a passing thought, or a glance. “…so forgive me”, meaning, conceal my sins by not punishing me for them. “…for none but You can forgive sins”, meaning that this indicates admitting negligence, despite the abundant blessings of Allah upon him. “…and then he laughed. It was asked: ‘O Commander of the Believers, what made you laugh?’" In a verified version of Ash-Shamāil, the narration says: “So I asked”, instead of: “It was asked”. The reason he was asked was that nothing had (apparently) happened that would initiate laughter. It is noteworthy that in the question, addressing him as “O Commander of the Believers” preceded the question, due to the etiquette of speech. “He replied: ‘I saw the Prophet (may Allah's peace and blessings be upon him) doing as I have done…’, referring to the riding and saying the Dhikr. “Then he laughed. I asked him, ‘O Messenger of Allah, what made you laugh?’ He said: 'Your Lord, Glorious is He, is pleased.” When ‘Ali (may Allah be pleased with him) remembered this, it necessitated even more gratitude, so he laughed. He did not laugh only by way of imitation. “…hen His slave seeks His forgiveness; he (the slave) knows”, he says this because he is aware and not heedless of the fact that: “...none can forgive sins except Allah.”

The Prophet (may Allah's peace and blessings be upon him) instructed anyone who yawns, opening his mouth due to laziness, fullness, or similar reasons, to place his hand over his mouth to close it. This is because the devil enters if the mouth is left open, and placing the hand prevents him from entering.

If a person feels the urge to yawn, he should suppress it as much as possible by keeping his mouth closed. If he is unable to keep his mouth closed, he should put his hand over his mouth to cover it with his hand.

Adherence to the etiquettes of Islam in all situations because they are the epitome of perfection and morals.

Caution against all the devil's access points to man.

The Prophet (may Allah's peace and blessings be upon him) clarified the prohibited backbiting, which is to speak about an absent Muslim in a way he dislikes, whether you mention traits related to his manners or appearance, like saying the one-eyed man, the cheater, the liar, and or any other reprehensible trait, even if it truly exists in him. However, if the trait does not exist in him, this is worse than backbiting. This is slander, which is to fabricate bad things about someone.

The Hadīth shows the Prophet’s excellent way of teaching, as he used to bring up issues by means of questions.

It demonstrates the Companions' politeness towards the Prophet (may Allah's peace and blessings be upon him) when they said: Allah and His Messenger know best.

A person questioned about something he does not know should say: Allah knows best.

The Shariah protects society by maintaining the rights of its members and the fraternity among them.

Backbiting is prohibited except, in some cases, for serving a certain interest. Examples include the removal of oppression, as an oppressed person speaks to someone who is able to restore his right to him from the one who wronged him, saying: So-and-so wronged me or did such and such to me. Another example is when someone seeks the opinion of others regarding marriage, partnership, neighboring, and so on.

Both of these Hadīths are proofs of the impermissibility of injustice. The injustice mentioned in the Hadīth refers to all its types of injustice, including polytheism. The Hadīth state that injustice will be an excessive darkness that overwhelms its perpetrator on the Day of Judgment, in such a way that he will not be guided to a path. In the second Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "And fear miserliness, for it destroyed those who were before you." This statement gives a warning against miserliness, explaining that if it prevails in a community it is considered a sign of its destruction. This is because miserliness is one of the causes of injustice, transgression, aggression, and bloodshed.

The Prophet (may Allah's peace and blessings be upon him) used to say in his supplication: (O Allah, I seek refuge), turn to You, and seek protection (in You) and in none but You from (evil) and detestable things that are prohibited by Allah and His Messenger, (morals) such as malice, envy, and arrogance, and from evil (deeds) such as insulting and cursing, and from all (desires) that the soul longs for but which go against the teachings of the Shariah.

The merit and recommendation of this supplication.

The believer is keen to avoid blameworthy morals and evil actions, and he is cautious of following his desires and falling into temptations.

The division of morals, actions, and desires into two categories: evil and good.

The Prophet (may Allah's peace and blessings be upon him) spoke about people who unjustly dispose of the Muslims' property and take it wrongfully. This is a general meaning regarding wealth, which was earned and collected through improper means and spent improperly. Falling under this category are consuming the orphans' wealth, unduly handling endowment money, denying trusts, and taking public funds without any right. Then, the Prophet (may Allah's peace and blessings be upon him) informed us that their punishment will be Hellfire on the Day of Judgment.

Money in the hands of people is actually the property of Allah Almighty, which He has put in their trust so that they will spend it on legitimate purposes and refrain from disposing of it wrongly. This generally applies to the rulers and the ordinary people.

Shariah puts great emphasis on public funds, and that whoever takes any charge of it will be accountable on the Day of Judgment for how it was collected and how it was spent.

This warning also includes anyone who illegally disposes of money, whether it belongs to him or others.

The Prophet (may Allah's peace and blessings be upon him) prohibits and warns against some of what could lead to dissension and enmity among Muslims. This includes the following: "Zhann" (false thought): It is a baseless suspicion arising in the heart, and the Prophet (may Allah's peace and blessings be upon him) clarified that it is the falsest of speech. "Tahassus" (searching for faults): It is to look for others' flaws through the eye or the ear. "Tajassus" (spying): It is searching for hidden affairs, and it is mostly used in a negative context. "Hasad" (envy): It is hating to see others enjoying a blessing. "Tadābur" (turning one's back on others): It is turning away from one another and refraining from greeting or visiting one's Muslim brother. "Tabāghud" (harboring hatred): It is malice and aversion such as harming others, frowning, and meeting people in a bad manner. Then, the Prophet (may Allah's peace and blessings be upon him) said a comprehensive statement that guarantees maintaining good relations between Muslims, saying: "And be, O slaves of Allah, brothers". Brotherhood is a bond that unites people and enhances love and familiarity among them.

There is nothing wrong with having false thoughts about those who show signs of it, and the believer must be wise and smart and should not be deceived by evil and wicked people.

The warning is about such suspicion that settles in the heart and persists in it. As for suspicions that pass through one’s mind but do not settle therein, then a person is not blamed for it.

Prohibiting the causes that lead to discord and estrangement among members of the Muslim community such as spying, envy, and the like.

Advising Muslims to treat one another like brothers in terms of advice and mutual affection.

The Prophet (may Allah's peace and blessings be upon him) forbade the Muslim from cursing and reviling his Muslim brother, stating that this is an act of Fusūq, which means disobeying Allah and His Messenger (may Allah's peace and blessings be upon him), and fighting his Muslim brother is an act of Kufr, yet it is minor Kufr.

It is obligatory to respect the Muslim's honor and life.

The grave outcome of one who reviles a Muslim unjustly, for such a person is Fāsiq (defiant sinner).

Reviling and fighting a Muslim weakens and diminishes faith.

Some acts are called "Kufr" although they do not reach the major Kufr that results in apostasy.

"Kufr" here refers to minor Kufr that does not result in apostasy according to the unanimous agreement of Ahl-us-Sunnah, since Allah Almighty has established the brotherhood of faith for the believers in case of fighting and disputing, as He says: {If two groups of the believers fight one another, make peace between them} until: {The believers are but brothers.}

Islam encourages empathy as well as good manners and speech in all gatherings. Islam also forbids everything which may harm, frighten, or cause negative or evil thoughts. Two people privately conversing in the presence of a third hurts the feelings of the third person and makes him feel sad and undeserving of taking part in their conversation. It also makes him feel ignored and left out. Hence, Islam forbids this kind of private conversation.

The Prophet (may Allah's peace and blessings be upon him) commanded the Muslim to look at those who are below him and lower than him in terms of status, wealth, prestige, etc., and not to look at those who are above him or better than him in his worldly affairs. This is because looking at those who are below you is more likely to prevent you from despising or belittling the blessings of Allah upon you.

Contentment is one of the believers' most noble traits and it is a sign of being pleased with the decree of Allah.

Ibn Jarīr said: This is a comprehensive Hadīth that encompasses various forms of goodness. When a person sees someone who has been given preference over him in this world, his soul desires the same, belittling the blessings bestowed upon him by Allah Almighty, and he becomes eager to acquire more to reach or match that person. This is the condition of most people. However, if he looks at those who are below him in worldly matters, he will recognize the blessings of Allah upon him, giving thanks, humbling himself, and doing good with what he has.

The Prophet (may Allah's peace and blessings be upon him) clarified that a Muslim owes his fellow Muslim six things: First: To greet him with peace upon meeting him by saying: Peace be upon you, and he should return the greeting by saying: And may peace be upon you. Second: To accept his invitation when he invites you to a banquet or any other occasion. Third: To give him advice when he asks for it without flattering or cheating him. Fourth: When he sneezes and says: Alhamdu lillah (praise be to Allah), say Tashmīt to him by saying: Yarhamuka Allah (may Allah have mercy upon you); and he should reply by saying: Yahdīkum Allah was yuslih bālakum (may Allah guide you and set your affairs right). Fifth: To visit him and check on him when he is sick. Sixth: To pray over him when he dies and follow his funeral until he is buried.

Ash-Shawkāni said: What is meant by (The Muslim's right) is that it should not be neglected, and fulfilling it is either obligatory or firmly recommended in such a way that makes it similar to the obligation that must not be neglected.

Responding to a greeting of peace is an individual obligation if the greeting is directed at a single person, and if directed at a group, it suffices if one of them responds. As for initiating the greeting of peace, it is basically an act of Sunnah.

One of the Muslim’s rights over his fellow Muslims is to visit him when he is sick, as it brings joy and comfort to his heart and is considered a communal obligation.

It is obligatory to respond to an invitation unless it involves a sin. If the invitation is to a wedding banquet, the majority hold that it is obligatory to respond unless there is a valid excuse under the Shariah. However, if the invitation is for something other than a wedding banquet, the majority consider it recommended.

Saying Tashmīt to the sneezer is obligatory upon whoever hears him praising Allah.

The perfection of the Shariah and its emphasis on strengthening the bonds of society and faith, as well as the ties of love among its members.

(Say Tasmīt to him) and in some versions "Tashmīt" with "s" and with "sh": a supplication for goodness and blessing. It was said that "Tashmīt" means: May Allah keep you away from gloating and protect you from what may cause your enemy to rejoice over you. "Tasmīt" means: may Allah guide you to the straight path.

Human beings are prone to sin, owing to their natural weakness that leads them not to observe Allah's commands and prohibitions. However, Allah, the Almighty, has opened the door of repentance for His slaves, informing that the best of sinners are those who frequently repent.

Man naturally tends to err and fall into sin. What a believer is required to do if he commits a sin is to quickly repent.

This Hadīth states that it is the duty of scholars, just as it was the duty of the prophets, to clarify all forms of good, encourage people to perform it, and guide them to its path. It is also their duty to clarify all forms of evil and warn people against it. The Hadīth shows that the early generations of this Ummah were granted safety from trials, whereas its late generations will be afflicted with evil and trials that will make the coming trials trivialize the previous trials. Safety (from these trials) lies in monotheism, adherence to the Sunnah, kind treatment of people, abidance by the pledge given to the ruler and refraining from rebelling against him, and killing whoever wishes to create dissension among the Muslims.

The Prophet (may Allah's peace and blessings be upon him) informs that every goodness and benefit for others, whether in words or deeds, is regarded as a charity, and its doer obtains a reward for it.

The Hadīth indicates that charity is not limited to what a person spends out of his money, but it includes everything good a person says or does to others.

It encourages us to do what is good and beneficial to others.

We should not belittle any act of goodness, even if it was simple.

The Prophet (may Allah's peace and blessings be upon him) forbids initiating the greeting of peace to the Jews or Christians even if they are Dhimmis (free non-Muslim subjects living in a Muslim country), let alone others from the disbelievers. He (may Allah's peace and blessings be upon him) further explained that if we meet one of them on the road, we should force him to the narrowest part thereof, as the believer is the one entitled to walk in the middle of the road and the disbeliever is the one who should make way. A Muslim should in no way be abject.

It is impermissible for a Muslim to initiate the greeting of peace to any of the Jews, Christians, or others from the disbelievers.

It is permissible to respond to their greeting of peace, in case they are the ones to initiate it, by saying: And upon you.

It is impermissible for a Muslim to hurt a disbeliever on purpose by deliberately and unnecessarily bearing down on him to force him to move to the narrowest part of the road. However, if the road is narrow or crowded, then the Muslim is more entitled to it and the disbeliever should move away.

Manifesting the Muslims' honor and the humiliation of others without oppression or using foul language.

Imposing restrictions upon the disbelievers due to their disbelief in Allah Almighty could cause them to embrace Islam and, thus, be saved from Hellfire if this motivates them to learn the reason behind such restrictions.

There is nothing wrong if a Muslim starts by saying the following to a disbeliever: How are you? How are you doing this morning? How are you doing this evening? And similar things if there is a need for this because the prohibition is taken to refer to the greeting of peace.

At-Tībi said: Based on the chosen opinion, the heretical innovator should not be initiated with the greeting of peace. If one happens to greet with peace someone he does not know and it turns out to be a Dhimmi or a heretical innovator, then he should say: I take back my greeting of peace, by way of derogation.

The Prophet (may Allah's peace and blessings be upon him) urges us to do good and not belittle any act of goodness, even if it is simple. An example is meeting one another with a cheerful face. A Muslim should be keen on doing this, for it brings a sense of friendliness and joy to his Muslim brother.

The Hadīth highlights the merit of mutual love among the believers and that they meet one another with cheerful and smiling faces.

It points to the perfection and comprehensiveness of this Shariah and that its teachings unite Muslims and set their affairs aright.

It urges us to do good deeds, even if little.

It is recommended to bring joy to Muslims, as it creates friendliness among them.

The Hadīth includes the forbiddance to drink while standing. This forbiddance applies when there is no need to drink while standing, and it indicates dislike of doing that.

This Hadīth includes two of the etiquettes related to gatherings: 1. It is not permissible for one person to make another leave the place he is sitting in - which he got to before him - and then sit in it. 2. It is obligatory for those who are present to spread out to find a place for a newcomer among them. Allah, the Exalted, says (what means): {O you who believe! When you are told to make room in the assemblies, spread out and make room and Allah will give you ample room.} [Sūrat al-Mujādilah: 11]

The Prophet (may Allah's peace and blessings be upon him) points out that true strength is not the strength of a person's body or his ability to overpower other strong men. But a truly strong person is one who strives to control and restrain himself while in a fit of rage. This indicates the power he exercises over himself and his ability to overpower the devil.

The Hadīth points out the merit of forbearance and self-restraint while in anger and that it is one of the righteous acts encouraged by Islam.

Self-restraint in the moment of anger is more difficult than striving against the enemy.

Islam has transformed the jāhiliyyah (ignorance) notion of strength into noble manners. The most powerful person is he who maintains great self-restraint.

We should avoid anger, given its harmful effects on individuals as well as society.

This Hadīth explains the recommended order of who should start with greeting the other. It mentioned four types: 1. The younger person greets the older one out of respect for him. 2. The walking person should start with greeting the sitting person because he is like the one coming to him. 3. The larger group takes precedence over the smaller group, so it is better that the smaller group greets the larger one first. 4. The one who is riding is favored with the blessing of having something to ride, so his starting with greeting the one walking is kind of showing gratitude to Allah for His favor.

A man came to the Prophet (may Allah's peace and blessings be upon him) and said that his camel had become exhausted and asked for a mount to carry him. But the Prophet (may Allah's peace and blessings be upon him) said he had no mount to give him. So, a man who was present said: O Messenger of Allah, I will guide him to someone who will give him a mount. Thereupon, the Prophet (may Allah's peace and blessings be upon him) told that man that he will also have a reward like the donor himself because he guided the person who needed a mount to him.

We are urged to guide others to goodness.

Encouragement of goodness is one of the causes of solidarity and integration within Muslim society.

The Hadīth shows the great bounty of Allah.

It gives a general rule that applies to all acts of goodness.

If a person cannot grant the request of someone in need, he should guide him to someone else.

One person is sufficient to extend the greetings on behalf of a group, just as it is sufficient that one person returns the greetings on behalf of a group.

It is recommended to wear the right shoe first, and it is recommended to take the left shoe off first, because of what this implies of honoring the right foot

This Hadīth states that Allah, the Exalted, has linked His pleasure to the pleasure of the parents (with their child), and His displeasure to their displeasure. Hence, whoever pleases his parents pleases Allah, the Exalted, and whoever displeases them displeases Allah.

The Prophet (may Allah's peace and blessings be upon him) points out the prohibition of cursing the dead and speaking ill of their honor, and that this is considered among the bad manners. This is because they have reached the result of what they have done, be it righteous or evil. Moreover, cursing the dead does not reach them, but it only hurts the living ones.

The Hadīth proves that cursing the dead is prohibited.

Refraining from cursing the dead serves the living people's interest and protects society from mutual malice and hatred.

The wisdom behind the prohibition of cursing the dead is that they are already facing the consequences of their deeds, and cursing them will avail nothing, and it will only hurt their living relatives.

One should not speak useless words that serve no interest.

The Prophet (may Allah's peace and blessings be upon him) forbade that a Muslim should desert his fellow Muslim for more than three nights. None of them greets the other or talks to him when they meet. The best of such two estranged persons is the one who tries to end their estrangement, so he greets the other first. The kind of desertion intended in this Hadīth is what a person engages in for his own sake. However, a person may desert others for the sake of Allah Almighty, like deserting sinners, heretic innovators, and bad companions. This does not have a time limit. Instead, it is contingent on a cause and should end when the cause is no longer there.

It is permissible to desert someone for three days or less. Taking human nature into consideration, desertion for this period of three days is allowed so as to give a chance for the cause behind this to go away.

The Hadīth points out the merit of the greeting of peace and that it removes ill feelings and is a sign of love.

Islam is keen on the existence of brotherliness and friendliness among its followers.

The Prophet (may Allah's peace and blessings be upon him) informs that he who withholds from his relatives the rights due to them or harms them and does wrong to them is worthy of not entering Paradise.

Severing the ties of kinship is a major sin.

Maintaining kinship ties is regarded as such in accordance with what is customary, differing with the different places, times, and people.

Kinship ties are maintained by visits, charity, benevolence, visiting the sick, enjoining good and forbidding evil, and so on.

The closer the relatives with whom ties are severed, the greater the sin.

The Prophet (may Allah's peace and blessings be upon him) informs that the scandalmonger who spreads gossip to stir up discord among people deserves the punishment of not entering Paradise.

Tale-bearing is a major sin.

Tale-bearing is prohibited, given the evil impact and harm it causes individuals and communities.

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) prohibits us from walking with one shoe and tells that we should either wear both shoes or take them both off and walk barefooted. This manner shows the precision of the Islamic Shariah and the fact that it encompasses all aspects of life.

The Prophet (may Allah's peace and blessings be upon him) warned against lengthening the garment or the lower garment below the ankles by way of conceit and arrogance, pointing out that whoever does so will deserve the severe punishment that Allah will not look at him mercifully on the Day of Judgment.

The garment includes whatever covers the lower part of the body, such as trousers, a garment, a lower garment, etc.

The prohibition of Isbāl (letting one's garment trail) is peculiar to men. An-Nawawi said: Scholars have unanimously agreed on the permissibility of Isbāl for women. It was authentically reported from the Prophet (may Allah's peace and blessings be upon him) that he permitted women to extend their hems a forearm's length.

Ibn Bāz said: Isbāl is forbidden and prohibited given the general indication of the Hadīth. As for the punishment, it varies and does not necessarily have to be the same; the one who intends conceit is not like the one who does not intend it.

Ibn Bāz said: A woman is ‘Awrah (what must be covered), so there is no harm in extending her garment by a handspan, and if that is not sufficient, she may extend it by an arm’s length starting from the ankle.

Al-Qādi said: Scholars said: In conclusion, anything in clothing that exceeds the need and customary length or width is disliked, and Allah knows best.

An-Nawawi said: The recommended length for the lower end of the shirt or the lower garment is halfway down the shins. There is no blame for it being between that and the ankles. However, anything lower than that is in the fire. Therefore, the recommended length is halfway down the shins, the permissible without being disliked is below that up to the ankles, and anything lower than the ankles is forbidden.

Ibn ‘Uthaymīn said regarding his statement: (Allah will not look at him), i.e., the look of mercy and compassion, not the general type of look, because nothing is hidden from Allah and nothing escapes His sight. Rather, it refers to the look of mercy and compassion.

The Prophet (may Allah's peace and blessings be upon him) informed that the heaviest thing, among deeds and sayings, on the believer's scale on the Day of Judgment is good morals represented in having a cheerful face, refraining from harming others and doing good to others. Allah Almighty hates the one who is ugly in his deeds and words, the foulmouthed who uses offensive language.

The merit of good morals; for it leads one to win the love of Allah and the love of His slaves and it is the greatest thing weighed on the Day of Judgement.

The Prophet (may Allah's peace and blessings be upon him) urges the upholding of kinship ties by visiting, physically and financially honoring, and the like. It points out that it is a cause for expanding sustenance and prolonging lifespan.

Kinship refers to our relatives on the mother's and father's side. The closer the relative, the worthier he is in having his kinship ties maintained.

Recompense is of the same type as the action. So, whoever maintains his kinship ties by kindness and benevolence, Allah maintains him in terms of his lifespan and sustenance.

Upholding kinship ties is a cause for the increase and expansion of sustenance and the prolongation of lifespan. Although people's lifespan and sustenance are fixed, this may indicate the existence of blessings in their lifespan and sustenance. So, a person utilizes his lifespan more and better than others. It is also said to mean a real increase in one's sustenance and lifespan - And Allah knows best.

This Hadīth points out the great rights and status enjoyed by one’s parents, and it informs that it is a major sin to cause them to be offended or abused by others. If this is the case, then it is far more reprehensible for a person to directly abuse his own parents by himself. When the Prophet (may Allah's peace and blessings be upon him) stated that cursing one’s parents is a major sin, the attendees were quite surprised to hear that, presuming that a man would never do so. Thereupon, the Prophet (may Allah's peace and blessings be upon him) explained to them that this could happen indirectly by causing others to revile one’s parents; when a person curses the father and mother of someone else, and the latter responds in kind.

This Hadīth contains a severe warning to those who listen to the talk of others while they dislike that. Indeed, this is a bad manner amounting to a major sin. So, like fault, like punishment. Since a person commits this sin with his ears, he shall be punished in his ears: by the pouring of molten lead therein. This applies regardless of whether the talking people’s dislike is based on a valid reason or not. In fact, some people dislike that others should listen to their conversations even if they say nothing shameful, wrong, or unlawful. They just do not like to be heard by anyone.

The Companions asked the Prophet (may Allah's peace and blessings be upon him) how to invoke Allah's blessings upon him after learning how to greet him in At-Tahiyyāt: "As-salāmu ‘alayka ayyuha an-nabiyy wa rahmatullāhi wa barakātuh (O Prophet, may the peace, mercy, and blessings of Allah be upon you)..." The Prophet (may Allah's peace and blessings be upon him) informed them of the manner of invoking Allah's blessings upon him and its meaning: "O Allah, bestow Your grace upon Muhammad and the family of Muhammad," i.e., mention him, as well as those who follow his religion and the believers from among his relatives, with good praise among the highest assembly of angels. "Just as You bestowed Your grace upon the family of Abraham." As You bestowed Your favor upon the family of Abraham (peace be upon him), namely Abraham, Ismā‘īl (Ishmael), Is-hāq (Isaac), and their offspring and their followers from the believers, so bestow Your favor upon Muhammad (may Allah's peace and blessings be upon him). "Verily, You are Praiseworthy, All-Glorious," i.e., You are the Praiseworthy in Your essence, attributes, and acts; the All-Encompassing in Your greatness, sovereignty, and bounty. "O Allah, bless Muhammad and the family of Muhammad just as You blessed the family of Abraham," i.e., grant him the greatest of goodness and honor and increase it and establish it.

The righteous predecessors used to gift each other with knowledge-related matters.

It is obligatory to invoke Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him) during the last Tashahhud in prayer.

The Prophet (may Allah's peace and blessings be upon him) taught his Companions how to greet him and invoke Allah's blessings upon him.

This is the most perfect form of invoking Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him).

The Prophet (may Allah's peace and blessings be upon him) pointed out that the closer a servant comes to his Lord is when he is prostrating, for he puts the highest and noblest part of his body on the ground in submission and humility to Allah Almighty. The Prophet (may Allah's peace and blessings be upon him) ordered us to increase supplication while prostrating. Thus, we become submissive to Allah both by words and action.

Acts of piety draw a servant closer to Allah Almighty.

It is recommended to supplicate a lot during prostration, for supplication is likely to be answered in this position.

The Prophet (may Allah's peace and blessings be upon him) encouraged his Ummah to read the Qur’an, and said that if they do so, on the Day of Resurrection Allah, the Almighty, will make the reward of their Qur'an recitation come in the form of an independent entity who will intercede for those who had read the Qur'an, those who were preoccupied with it, and those who abided by its commands and prohibitions.

Qatādah asked if the Companions of the Messenger of Allah used to shake hands when they meet and great each other with Salām as an extra symbol of love and honor. Shaking hands is done with the right hands and causes the sins of those doing it to be forgiven before they separate and depart. This shows the virtue of handshake upon meeting someone to talk with him or the like. However, mere meeting in the marketplace does not require handshake for this was not the practice of the Companions. In other words, if you come across people in the marketplace, it is enough to greet them with Salām only.

This Hadīth indicates that glorification of Allah is the most beloved words by Him. When a person glorifies the Almighty Lord, he declares Him far above any like, imperfection, or distorted names that do not befit Him. "Bihamdih" (praise is due to Him) is an admission that a person’s glorification of his Lord is in itself a favor from Him. Hence, “glory belongs to Allah and praise is due to Him” are the dearest words to Allah, for they involve exaltation of Him, declaring Him far above any imperfection, and praising Him for His boundless favors.

The Prophet (may Allah's peace and blessings be upon him) warned against refraining from invoking Allah's blessings upon him upon hearing his name, nickname, or description. He said: The complete miser is the one in whose presence I am mentioned, but he does not invoke Allah's blessings upon me. This is justified because: First: He acted stingily regarding something that would not cause him to lose anything small or big and would not require him to spend money or exert effort. Second: He acted stingily regarding himself as he deprived it of the reward of invoking Allah's blessings upon His Messenger (may Allah's peace and blessings be upon him) because by refraining from this, he withheld a right that he is required to fulfill in compliance with the command and a means of attaining a reward. Third: Invoking Allah's blessings upon him fulfills part of the Prophet's right, as he is the one who taught us, guided us, called us to Allah Almighty, and brought us this revelation and this Shariah. In other words, he is the cause of our guidance after Allah Almighty. So, the one who does not invoke Allah's blessings upon him is stingy with himself and with his Prophet (may Allah's peace and blessings be upon him), as he withholds one of his simplest rights.

Refraining from invoking Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him) is the epitome of miserliness.

Invoking Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him) is among the best means of drawing close to Allah and one of the best acts of obedience at all times, especially when he is mentioned.

An-Nawawi said: When one invokes Allah's blessings upon the Prophet (may Allah's peace and blessings be upon him), let him combine the blessings with peace without mentioning one of them alone. He should not, thus, say: "May Allah's blessings be upon him" only, or say: "Peace be upon him" only.

Regarding the verse in which Allah Almighty says: {Indeed, Allah sends His blessings upon the Prophet, and His angels pray for him}, Abu al-‘Āliyah said: The Salah of Allah Almighty upon His Prophet means: praising him, and the Salah of the angels and mankind upon him means: supplication.

Al-Halīmi said: The meaning of "Allāhumma salli ‘ala Muhammad" is: O Allah, make him revered in this world by exalting his mention, making his religion prevail, and preserving his Shariah; and make him revered in the Hereafter by granting him intercession on behalf of his Ummah, rewarding him generously and abundantly, showing his superiority for the former and later generations through the Praiseworthy Station, and giving him precedence over all the witnesses who are brought close.

"Travel is a portion of torment”, i.e. part of it. 'Torment' here is the pain resulting from hardship involved in riding, walking and leaving behind one's habitual lifestyle. "It prevents you from sleeping, eating and drinking", i.e. travel hinders one from enjoying the pleasures of life perfectly due to the hardship, toil, suffering from heat and cold, fear, separation from family and friends, and rough living conditions. That is because a traveler is usually worried, does not eat or drink his normal food and drink as in ordinary times, and likewise is the sleep. So, if this is the case, then one should return to comfortable life, to his family and country, so that he could look after his family, discipline them and so on.

The Prophet (may Allah's peace and blessings be upon him) urges one who eats food to praise Allah, for a person has no power to bring food or eat it except through Allah Almighty and His help. Then, he (may Allah's peace and blessings be upon him) gives glad tidings to one who says these words that he deserves the forgiveness of Allah for his past minor sins.

It is recommended to praise Allah Almighty after eating.

The Hadīth demonstrates Allah's great favor upon His servants, as He provides them with, and facilitates, the means of sustenance and makes that a reason for expiating sins.

All matters of the servants come from Allah Almighty, not their power or strength. A servant is only required to pursue the proper means.

Whoever gives up wearing elegant clothes out of humbleness with Allah and abandonment of worldly adornment, while he can afford it, Allah will call him on the Day of Judgment before all people out of honor for him, and allow him to choose whichever of the adornments of the dwellers of Paradise he would like to wear.

Whoever fears Allah, the Exalted, then let him stay away from sins and exert his efforts in doing acts of obedience to Allah, the Almighty. The provision that is with Allah is precious. It is Paradise; nothing suits its price except sacrificing one's self and one's wealth.

The Prophet (may Allah's peace and blessings be upon him) pointed out that a person who believes in Allah and the Last Day, that he will be resurrected and recompensed therein for his deeds, is driven by his belief to do these things: First: good words: Examples of good words include glorification of Allah and proclamation of His oneness, enjoining the right and forbidding the wrong, and reconciling between people. If a person does not say something good, he should then keep silent, restraining his tongue and sparing people from his harm. Second: honoring the neighbors: by being benevolent to them and not causing them any harm. Third: honoring the guests: by speaking to them in a nice manner, presenting food to them, and so on.

Belief in Allah and the Last Day is the basis of all goodness, prompting people to do good.

The Hadīth warns against the bad use of the tongue.

Islam is a religion of cordiality and generosity.

These traits fall under the branches of faith and belong to sublime ethics.

Speaking a lot may lead one to what is disliked or prohibited. Safety lies in keeping silent unless one says something good.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah Almighty does not show him who does not show mercy to people mercy. Indeed, showing compassion to people is one of the greatest means of receiving Allah's mercy.

Mercy is required for all creatures. He singled out people due to His particular care for them.

Allah is the Most Merciful and He shows mercy to His merciful servants, for recompense is of the same type as one's deeds.

Being merciful to people includes bringing what is good to them, averting evil from them, and treating them kindly.

Abu Hurayrah (may Allah be pleased with him) informed that the Messenger (may Allah's peace and blessings be upon him) kissed Al-Hasan ibn ‘Ali while Al-Aqra‘ ibn Hābis At-Tamīmi was sitting with him. Al-Aqra‘ remarked: "I have ten children, and I have never kissed any of them." Thereupon, the Messenger (may Allah's peace and blessings be upon him) looked at him and said: "Whoever does not show mercy will not be shown mercy." In another narration: "What can I do if Allah has removed mercy from your heart?" Meaning: If Allah, the Almighty, has taken the feeling of mercy away from your heart, can I ever bring it back?

Whoever passes through mosques, markets, and places where Muslims gather while he has a weapon with him, such as arrows or the like, he should hold it by its head well, in a firm grip, lest it injures any of the Muslims.

This Hadīth highlights fear of the Day of Judgment and of the torment of Hellfire. The Prophet (may Allah's peace and blessings be upon him) clarified that there are people on the Day of Judgment who will be taken by fire up to their ankles, others up to their knees, others up to their waists, and others up to their necks. People will vary in terms of punishment according to their deeds in the worldly life.

The Prophet (may Allah's peace and blessings be upon him) informed about two great blessings that Allah bestows upon man, in which many people suffer loss because they use them inappropriately. When a person is blessed with both health and free time but is overcome by laziness in worship, he is among the losers, and this is the case with most people. However, if a person uses his free time and health in obeying Allah, he is the winner, for this world is the cultivation ground for the Hereafter, and in it lies the trade whose profit will be realized in the Hereafter. Free time is followed by preoccupation, and health is followed by sickness; and if nothing else except old age, it would suffice as a reminder.

The person who is held accountable for religious duties is likened to a merchant, and health and free time are compared to capital; whoever makes good use of his capital will attain success and profit, while whoever wastes it will incur loss and regret.

Ibn al-Khāzin said: A blessing is something a person enjoys and finds pleasure in, and 'ghabn' (deception) refers to buying something for much more than its worth or selling it for less than its actual value. So, whoever has a healthy body and is free from burdensome tasks but does not strive for the betterment of his Hereafter is like someone deceived in a sale.

Keenness on benefitting from health and free time to draw closer to Allah Almighty and perform good deeds before they are lost.

Expressing gratitude to Allah for His blessings is by utilizing them in obeying Allah Almighty.

Al-Qādi and Abu Bakr ibn al-‘Arabi said: There is a difference of opinion regarding the first blessing that Allah bestows upon the slave. Some say it is faith, others say it is life, and some say it is health. The first opinion is more correct, as it is an absolute blessing, whereas life and health are worldly blessings. They are only considered true blessings if accompanied by faith, and here many people are deceived regarding these blessings, i.e., their profit is lost or diminished. Whoever indulges in his evil-commanding soul that seeks only comfort, neglecting the observance of boundaries and steadfastness in obedience, is deceived. Likewise, if a person has free time, he is more accountable than someone who is busy, as the busy person might have an excuse, but the one with free time has no excuse and is informed beyond the excuse of ignorance.

Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) forbade drinking while standing. Then Qatādah ibn Di‘āmah As-Sadūsi (may Allah have mercy upon him) said: "We asked Anas (may Allah be pleased with him) about the ruling on eating while standing? Is it forbidden like drinking? Anas replied: 'That is even worse – or more detestable (than drinking while standing).'" The Prophet (may Allah's peace and blessings be upon him) forbade that anyone drinks while he is standing, and if someone forgot and drank while standing, he should empty his stomach. This is only recommended (not obligatory), so he will not bear sin if he does not vomit what he drank, because drinking while standing is disliked, not prohibited.

The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited drinking directly from the mouth of a waterskin because of the fear of harm. There could be something in it that the one drinking can not see, and it might get into his stomach.

The Prophet (may Allah's peace and blessings be upon him) forbade turning the waterskins upside down and then drinking from their mouths, because they may contain harmful things that could enter one's stomach and harm him.

The Prophet (may Allah's peace and blessings be upon him) prohibited blowing in one's drink. A man asked him: “O Messenger of Allah, there might be a speck in it, so one blows in it to remove it.” The Prophet (may Allah's peace and blessings be upon him) said: “Spill the water that has the speck in it, and do not blow in it.” Then the man asked him: “My thirst is not quenched with one breath.” So the Prophet (may Allah's peace and blessings be upon him) ordered him to remove the cup from his mouth, take a breath, and then drink again.

The Prophet (may Allah's peace and blessings be upon him) swears by his Lord that if people did not sin, then Allah would replace them with people who would ask for His forgiveness after committing sins, with a sincere intention and a heart filled with certitude, so that He would forgive them.

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty said in a Qudsi Hadīth: O son of Adam, as long as you supplicate Me and hope for My mercy and do not despair, I will conceal your sin and eliminate it, not minding about that, even if the sin is one of the major ones. O son of Adam, if your sins grow so numerous that they fill what is between the heavens and the earth, extending over its different corners and areas, and then you ask forgiveness of Me, I shall erase and forgive all of them, not caring about how numerous they are. O son of Adam, if you come to Me after death with sins and misdeeds nearly as great as the earth, and you have died as a monotheist, not associating anything with Me, I will meet these sins and misdeeds with forgiveness as great as the earth, for I am vast in forgiveness and I forgive all sins except for Shirk.

The Hadīth shows Allah's vast mercy, forgiveness, and bounty.

It highlights the merit of Tawhīd and that Allah forgives the sins and misdeeds of the monotheists.

It demonstrates the danger of Shirk and that Allah does not forgive the polytheists.

Ibn Rajab said: This Hadīth comprises the three means whereby forgiveness of sins can be attained: First: supplication along with hope. Second: asking for forgiveness and repentance. Third: dying upon Tawhīd.

This Hadīth is part of what the Prophet (may Allah's peace and blessings be upon him) narrated from his Lord, and it is called a Qudsi or divine Hadīth. Its wording and meaning are from Allah; however, it does not have the unique characteristics of the Qur'an that include reciting it as a form of worship, getting purified for it, presenting it as a challenge, its miraculousness, etc.

Sins are of three types: First: Associating partners with Allah; Allah does not forgive that. Allah Almighty says: {Whoever associates any partners with Allah, Allah has forbidden Paradise for him.} Second: A person doing wrong to himself through the sins and misdeeds committed between him and his Lord. Allah Almighty pardons and forgives that, if He so wills. Third: Sins of which Allah leaves nothing, and that is people's oppression to one another; in this regard, legal retribution is necessary.

Ibn ‘Umar (may Allah be pleased with him) reported that he passed by the Messenger of Allah (may Allah's peace and blessings be upon him) and his lower garment was trailing. So the Prophet told him to pull it up. ‘Abdullāh raised it up to the ankles or close to them. The Prophet (may Allah's peace and blessings be upon him) further asked him to pull it up, for doing so was better for a cleaner outfit. ‘Abdullāh pulled it up to the middle of his shins. He kept doing so since then out of his care for and adherence to the Sunnah. Some people asked him up to where the Prophet (may Allah's peace and blessings be upon him) eventually asked him to raise his lower garment. He said up to the middle of the shins.

Hellfire will be brought on the Day of Resurrection pulled by seventy thousand ropes. Each rope will be pulled by seventy thousand angels.

The Prophet (may Allah's peace and blessings be upon him) visited Sa‘d ibn Abi Waqqās, when he was sick and said three times: "O Allah, cure Sa‘d." This Hadīth indicates that it is from the Sunnah to visit a sick Muslim. It also indicates the Prophet's exemplary character, and his good manners with his companions, as he used to visit the sick and make supplication for them. This Hadīth serves as proof that it is desirable to make supplication saying: "O Allah, cure so and so," and one should name the person and repeat this supplication three times. This could be a reason for the person's recovery.

The Prophet (may Allah's peace and blessings be upon him) used to supplicate in his prostration saying: (O Allah, forgive me all my sins) by concealing them, and protect me from their consequences by pardoning, overlooking, and forgiving (all my sins), I mean: (the small), little, and slight, (and the great), big, and abundant; (the first) sin (and the last) and what is between them; (the public and the private) that is not known to anyone but You, may You be Exalted.

Ibn al-Qayyim said: The request for forgiveness of minor and major sins, the small and the great, the first and the last, the hidden and the public; this general and comprehensive nature of the supplication is to make the repentance encompassing both the sins the slave is aware of and those he is not aware of.

It was said: The (small sins) were mentioned before (the great sins) because the supplicant ascends in his request, meaning he progresses upwards. Additionally, major sins often arise from persistence in minor sins and being indifferent to them, as if they are pathways to major sins. Therefore, it is appropriate that the means be mentioned first to affirm and remove them.

Imploring Allah Almighty and seeking forgiveness for all sins, minor and major.

An-Nawawi said: This highlights the emphasis in supplication and the use of numerous phrases, even though they convey similar meanings.

The Prophet (may Allah's peace and blessings be upon him) used to say at the end of prayer, between the Tashahhud and Taslīm: "O Allah, Forgive my past and future sins, my secret and open sins, my transgression." He went to great lengths in asking his Lord for forgiveness by mentioning various types of sins. "And that of which You have better knowledge than I", meaning: my sins whose number and gravity are unknown to me. "Indeed, You are the One Who puts forward", meaning: you bring some slaves close to You by enabling them to obey and worship You. "And You are the One Who puts back", meaning: You make some of them lag behind through failure to act in a way pleasing to You. Or You put whomever You will at the ranks of perfection and keep whomever You will away from high ranks and deep into the lowest ones. "There is no god but You." There is no one worthy of being worshiped except You.

The supplication: We ask You to be ahead of them, to push them away from us and to protect us from them. He mentioned the 'Nahr', which is the neck or chest, because it is the quickest and strongest way to push someone away, given that the enemy approaches the fight with his chest forward. Or, perhaps it denotes optimism with the prospect of cutting their necks, i.e. killing them. "And we seek Your protection from their evil", i.e. when Allah wards the enemy off on our behalf, He keeps us safe from their evil. In other words, we ask You, O Allah, to stop their advance, avert their evil, and deal with them on our behalf. They are only a few words, but if one says them with sincerity and truthfulness, then indeed Allah will grant him protection.

The Prophet (may Allah's peace and blessings be upon him) informs that Allah Almighty dislikes people who are given to tough quarreling, those who refuse to submit to the truth and try to repel it with their argumentation, or they engage in rightful arguments. Still, they do so in an immoderate manner or without knowledge.

A wronged person's pursuit of his right through legal procedures does not fall under reprehensible disputes.

Dispute and argumentation are among the bad uses of the tongue which cause disunity and enmity among the Muslims.

Argumentation is commendable if a person engages in it for the right cause and in a reasonable manner, and it is reprehensible if he participates in it to repel the truth and establish falsehood or if he does so without proof or evidence.

The Prophet (may Allah's peace and blessings be upon him) informs that the most beloved speech to Allah Almighty are four: Subhān Allah: It is exalting Allah Almighty far above any imperfection. Al-hamdulillāh: It is ascribing complete perfection to Allah, along with loving and extolling Him. La ilāha illa Allah: It means none is worthy of being worshiped except Allah. Allāhu akbar: It means He is more Sublime, Greater, and more Powerful than everything. For obtaining the merit and reward of these words, it is not required to utter them in order.

The Hadīth shows the ease of the Shariah, as one may start with any of these words.

The Prophet (may Allah's peace and blessings be upon him) pointed out that the greatest means that lead one to Paradise are: Fear of Allah and good character. Fear of Allah (taqwa) is to make wiqāya (shield) between oneself and the punishment of Allah, by observing His commands and prohibitions. Good character: by having a cheerful face, doing good to others, and averting harm from them. And that the greatest causes for a person's entry into Hellfire are: The tongue and the private parts. The sins committed by the tongue include: lying, backbiting, and tale-bearing. The sins committed by the private parts include: adultery, sodomy, etc.

There are causes for entering Paradise related to Allah Almighty, like fear of Him, and causes related to people, like a good character.

The Hadīth highlights the danger of the tongue and that it is one of the causes of entering Hellfire.

It demonstrates the danger of desires and immoralities to people and that they are among the most common causes of entering Hellfire.

This Hadīth proves of the virtue of remembering Allah with these words of Dhikr because they contain exalting and glorifying Allah, the Almighty, as well and praising Him for His actions. Verily, there is nothing man can do except by the will of Allah. No one has power to avert harm or bring about goodness except by the help of Allah, the Almighty. The reward and benefit of these words with the great meanings that they carry do remain for the believer after his/her death.

The Prophet (may Allah's peace and blessings be upon him) heard a man advising his brother to refrain from excessive modesty, and he clarified to him that modesty is part of faith and brings nothing but good. Modesty is a noble manner that prompts one to do what is good and refrain from detestable things.

What prevents one from doing good is not called modesty; rather, it is shyness, helplessness, weakness, and cowardice.

Modesty towards Allah Almighty is to carry out His commands and shun His prohibitions.

Modesty towards people means respecting and treating them in the way they deserve and avoiding things usually regarded as reprehensible.

The Prophet (may Allah's peace and blessings be upon him) pointed out the merit of supplication between the Adhān and the Iqāmah and that it is not rejected and is worthy to be answered, so supplicate Allah during such a time.

The merit of this time in terms of supplication.

If the supplicator adopts the proper manners of supplication, seeks its superior places and times, refrains from disobeying Allah, is cautious about falling into suspicious matters and doubt, and has good expectations of Allah, then his supplication is worthy of being answered, Allah willing.

Al-Munāwi said about answering supplications: This means: After one fulfills all of the conditions, pillars, and manners of supplication, and if he fails to fulfill anything thereof, then he should blame none but himself.

Answering the supplication: Either one's supplication is promptly fulfilled, or an evil similar to it is diverted from him, or it is stored for him in the Hereafter, and all this depends on the wisdom and mercy of Allah.

The Prophet (may Allah's peace and blessings be upon him) invoked Allah with a supplication in which he combined the principles of the noble morals that he was sent to perfect, namely the soundness of the religion, the worldly life, and the Hereafter. With such brief wording, he sought the soundness of these three comprehensive meanings. He started with the soundness of the religion that guarantees the soundness of the conditions of both abodes, as he said: (O Allah, set right for me my religion) by guiding me to fulfill its manners most perfectly and completely. (That is the safeguard of my affairs) and the protector of all my matters. If my religion is corrupted, my affairs will be corrupted, and I shall fail and lose. Given that the required soundness of the religion cannot be fulfilled except through the soundness of this worldly life, he said: (And set right for me my world) by granting me physical health, security, sustenance, a righteous wife, a virtuous offspring, and whatever I need, making it lawful and support for obeying You. Then he mentioned the reason behind asking Him to set it right, saying: (Wherein my living is), my residence, and my lifetime. (And set right for me my Hereafter, wherein my return is) to meet You, and this could be attained through righteous deeds and Allah's guidance of His slave to worship, sincerity, and a good end. The Prophet (may Allah's peace and blessings be upon him) mentioned the Hereafter after the world, since the first is the means of reforming the second. In other words, whoever remains upright in his worldly life in compliance with Allah's wish, his Hereafter will be set right for him, and he will be happy therein. (And make life) and longevity (an increase for me in every good) to increase my righteous deeds; (and make death) and hastening it (a relief for me from every evil), trial, adversity, and affliction caused by sins and negligence, a release from worldly hardships and sorrows, and attainment of comfort.

Religion is the most important thing, hence, the Prophet (may Allah's peace and blessings be upon him) started the supplication with it.

Religion acts as a protection for man preventing him from every evil.

Supplicating for worldly affairs for the sake of soundness of the religion and the Hereafter.

Wishing to die for fear of being subject to trial in one's religion or asking Allah to die on the testimony of faith is not disliked.

The following is among the comprehensive supplications of the Prophet (may Allah's peace and blessings be upon him): "O Lord, forgive me my sin" and my misdeed, and "my ignorant sins" and what I committed unknowingly. "My excess in all of my affairs", my negligence, and my transgression. "And whatever You are better aware of than me,"  You know it, O Allah, whereas I forgot it. "O Allah, forgive me my sins, my deliberate sins," and the sins I committed deliberately and knowingly. "My seriousness, my humor," and what was done by way of joking and what I committed in both cases. "And all this I have committed,"  as it collected the mentioned sins and defects. "O Allah, forgive what I have done" in the past "and what I have left undone" in the future. "What I have committed secretly" and stealthily, "and what I have committed openly" and publicly. "You are the Advancer and You are the Delayer."  You make whomever You will of Your creation proceed to Your mercy through Your guidance to what pleases You, and You delay whomever You will from this through forsaking him. None can bring forward what You have delayed, and none can delay what You have put forward. "And You have absolute power over everything", possessing the absolute ability and the perfect will, You do whatever You will.

The merit of this supplication, and that we should recite it following the Prophet's example.

Extravagance is prohibited and the extravagant will be subject to punishment.

Allah Almighty knows man better than himself; hence, one should entrust his affairs to Allah, as he could err unknowingly.

Man could be held accountable for his joking just as he is held accountable for his seriousness, so he should be cautious when joking.

Ibn Hajar al-‘Asqalāni said: I have not found in any of its chains of transmission the place of reciting this supplication, and most of its last part have occurred... He used to say it during the night prayer. It is also mentioned that he used to say it at the end of the prayer. However, there are different narrations about whether he used to say it before or after Taslīm (salutation of peace ending the prayer). This is the cited wording.

Does the Prophet (may Allah's peace and blessings be upon him) err to seek forgiveness? It is said that he said this out of humility and self-suppression, or he considered missing perfection and not doing what is preferable as sins, or he was referring to what was committed out of forgetfulness or before being a prophet. It is also said: that seeking forgiveness is a form of worship that must be performed, not for the sake of forgiveness but as a form of worship. It is said as well: This is to warn and teach his Ummah so as not to feel secure and stop seeking forgiveness.

The Prophet (may Allah's peace and blessings be upon him) never abandoned these supplications in the evening and the morning: (O Allah, I ask You for well-being) and freedom from diseases, misfortunes, worldly adversities, desires, and religious trials (in this world and the Hereafter), i.e., in this life and the next. (O Allah, I ask You for pardon) and the elimination and forgiveness of sins (and well-being) and freedom from defects (in my religion), namely Shirk (polytheism), religious innovations, and sins; (my worldly life), namely calamities, harm, and evils; (my family) my wives, children, and relatives; (and my wealth) and my properties and my work. (O Allah, conceal my imperfections) and my defects, flaws, and negligence and erase my sins (secure my fears), my dread, and my terror. (O Allah, protect me) and ward off distress and whatever is harmful away from me (from before me, from behind me, from my right, from my left, and from above me), asking Allah to protect him from all directions since adversities and misfortunes can affect and approach man only from one of these directions. (and I seek refuge with Your greatness from being suddenly killed) and unexpectedly taken and destroyed (from beneath me) by being swallowed up by the earth.

Reciting these words regularly in pursuit of the Prophet's example.

Man is commanded to ask Allah for well-being in this world just as he is commanded to ask Him for well-being in the religion.

At-Tībi said: He mentioned all of the six directions because calamities come therefrom, and he stressed the direction from underneath given the atrociousness of the calamity coming therefrom.

What is preferable in reciting the Adhkār (regular supplications) in the morning: from the break of dawn until sunrise in the early morning, and from the time after ‘Asr (afternoon) until just before sunset. If one happens to say them after such times, i.e., in the morning after the rise of Duha (forenoon), it will be sufficient for him, and if he says them after Zhuhr, it will be sufficient for him, and if he says them after Maghrib, it will be sufficient for him, as this is a time for making Dhikr.

That which is proven by evidence to be recited at a specific time at night, such as reciting the last two verses of Surat al-Baqarah, can be recited after sunset.

This great supplication which the Prophet (may Allah's peace and blessings be upon him) heard a Bedouin supplicate and implore Allah with, includes the Greatest Name of Allah. It indicates that Allah is One, Unique, the Eternal Refuge, upon Whom all people depend in fulfilling their needs. He is The One Who does not beget, because He has no equivalent and is Free of need to anyone. He was not begotten, and there is none like Him in terms of His Essence, Attributes and Actions. These great meanings are the foundation of Islamic monotheism, and are all combined in this great supplication. This is what makes it the greatest type of supplication. There is no servant who supplicates Allah with this supplication, except that Allah will give him what he asks for.

The Prophet (may Allah's peace and blessings be upon him) taught ‘Ā’ishah (may Allah be pleased with her) the comprehensive and concise supplication, which is made up of four supplications: First: A general supplication for everything good: (O Allah, I ask You for all that is good) as a whole, (the immediate) that is the nearest in time (and the deferred thereof) that belongs to a later time; (what I know) of what You taught me (and what I do not know) of what You have in Your Knowledge. This denotes entrusting one's affairs to Allah, the All-Knowing, the All-Aware, and the Most Subtle to choose for the Muslim what is best and most appropriate. (And I seek refuge), shelter, and protection (with You from all that is evil, the immediate and the deferred thereof, what I know and what I do not know). Second supplication: It is a protection for the Muslim against transgression in supplication. (O Allah, I ask You) and beg You (for the good that Your slave and Prophet asked You for) may Allah's peace and blessings be upon him, (and I seek refuge) shelter, and protection (with You from the evil that Your slave and Prophet sought refuge from) may Allah's peace and blessings be upon him. This is a supplication and request addressed to Allah to grant the supplicator what Prophet Muhammad (may Allah's peace and blessings be upon him) asked and requested for himself without enumerating the types he (may Allah's peace and blessings be upon him) supplicated for. Third supplication: The request to be admitted to Paradise and to be kept far from Hellfire, which is every Muslim's request and ultimate goal: (O Allah, I ask You for Paradise) and its attainment (and for what brings one closer to it of words or deeds) that are righteous and that please You, (and I seek refuge with You from the Fire), as there is no protection against evil deeds except through Your kindness (and from what brings one closer to it of words or deeds) from the sins that incur Your wrath. Fourth supplication: Supplicating for contentment with Allah's decree. (And I ask You to make every decree that You have decreed for me good) and every decree that Allah has decreed for me, make it good for me, which is a supplication for being granted contentment with Allah's decree.

A man should teach his family what is beneficial for them in their religious and worldly affairs, as the Prophet (may Allah's peace and blessings be upon him) taught ‘Ā’ishah.

It is better for a Muslim to memorize the supplications reported from the Prophet (may Allah's peace and blessings be upon him) because they are comprehensive and concise.

Scholars said about this Hadīth: It is the most comprehensive Hadīth in asking for what is good and seeking refuge from what is evil, as it is from the succinct speech that the Prophet (may Allah's peace and blessings be upon him) has been gifted with.

Righteous deeds and words are among the means of admittance to Paradise after Allah's mercy.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from four things: First: (O Allah, I seek refuge with You from the removal of Your favor), the religious and the worldly, and to remain steadfast on Islam and keep away from falling into sins that eliminate blessings. Second: (The change of Your well-being) by replacing it with misfortune. So, I ask You to grant me continuous well-being and freedom from agonies and diseases. Third: (The suddenness of Your calamity) in the form of misfortune or affliction, as when affliction and punishment come all of a sudden and unexpectedly, there is no time for repentance and making amends, and this makes the adversity graver and more intense. Fourth: (And all of Your wrath) and the causes that incur Your wrath, as the one whom You are displeased with is, indeed, doomed and ruined. The Prophet (may Allah's peace and blessings be upon him) used the word "all" to include all the causes; words, deeds, and beliefs that lead to His wrath.

The Prophet's need for Allah Almighty.

This blessed form of seeking refuge has comprised: guidance to expressing gratitude for blessings, and protection against falling into sins because they eliminate blessings.

Keenness on avoiding whatever incurs the wrath of Allah Almighty.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from the suddenness of Allah's calamity because if He exacts vengeance on His slave, then such a slave is afflicted with misfortune that he cannot ward off and that cannot be warded off by all of the creation, even if they got together.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from the change of Allah's well-being because if Allah has privileged him with His well-being, then he has won the goodness of both abodes, and if it is taken from him, then he is afflicted with the evil of both abodes, as well-being entails the soundness of the religious and worldly affairs.

The Prophet (may Allah's peace and blessings be upon him) sought refuge from several things, which are: First: (O Allah, I seek refuge), shelter, and protection (with You) not with anyone else (from the dominance of debt), its subjugation, grief, and distress, and I ask You for support to repay and settle it. Second: (The dominance of the enemy), his subjugation and overpowering, and I ask You to ward off his harm and grant me victory over him. Third: (And the gloat of the enemies) and their rejoicing at what befalls Muslims of misfortunes and calamities.

Encouraging the act of seeking refuge with Allah from everything that distracts one from obeying Him and causes concerns like debts and others.

There is nothing wrong with debts in general; however, the case is different for those who tend not to repay debts, which is the dominant debt.

Man has to avoid things that bring him gloat and criticism.

Pointing out the disbelievers' hostility towards the believers and how they rejoice at their misfortunes.

The enemies' expression of their delight at one's misfortune is harder for him than the misfortune itself.

Upon reaching the morning, i.e., the early part of the day, with the break of dawn, the Prophet (may Allah's peace and blessings be upon him) used to say: (O Allah, by You we have reached the morning) enjoying Your protection, overwhelmed with Your Favor, preoccupied with remembering You, seeking help with Your name, encompassed by Your guidance, and proceeding with Your might and strength. (And by You we have reached the evening, by You we live, and by You we die), i.e., like the previous wording along with reciting it in the evening saying: O Allah, by You we have reached the evening. So, by Your name, the Bestower of Life, we live, and by Your name, the Bringer of Death, we die. (And to You is the Resurrection), the return to life after death, and the separation after assembly. We continue like this at all times and in all situations, and I will never stop or leave it. Upon reaching the evening, right after ‘Asr, he would say: (O Allah, by You we have reached the evening, and by You we have reached the morning, by You we live, and by You we die, and to You is the final destination), the return in this world, and the return in the Hereafter, as it is You Who give me life and it is You Who cause me to die.

It is recommended to recite this supplication in the morning and the evening following the example of the Prophet (may Allah's peace and blessings be upon him).

The slave needs his Lord in all situations and at all times.

What is preferable in reciting the Adhkār (regular supplications) in the morning: from the break of dawn until sunrise in the early morning, and from the time after ‘Asr (afternoon) until just before sunset. If one happens to say them after such times, i.e., in the morning after the rise of Duha (forenoon), it will be sufficient for him, and if he says them after Zhuhr, it will be sufficient for him, and if he says them after Maghrib, it will be sufficient for him, as this is a time for making Dhikr.

His saying "And to You is the Resurrection" is suitable for the morning, as it reminds him of the major Resurrection when people die and are resurrected on the Day of Judgment. Similarly, it is a new return to life, a new day on which the souls are returned, people go in different directions, and this new morning that is created by Allah breathes to be a witness upon the son of Adam, and its times and periods act as a safe deposit to keep our deeds.

His saying "and to You is the final destination" is suitable for the evening, as it is the time when people return from their work and from going around seeking their interests and living. They return to their homes and resort to rest after being dispersed. This reminds one of returning to Allah Almighty, to Whom the return and the final destination will be.

Man is obliged to ask Allah, the Exalted, just as He has perfected his outward appearance and beautified it, to also perfect his inner character by granting him noble manners that complete his humanity and cleanse his inner self.

The Prophet (may Allah's peace and blessings be upon him) clarifies that the believer is good from all aspects; however, the believer who is strong in his faith, resolve, property, and other aspects of strength is better and dearer to Allah Almighty than the weak believer. Then, the Prophet (may Allah's peace and blessings be upon him) advised the believer to utilize the available means in what brings him benefit in his worldly affairs and the affairs of the Hereafter, along with depending upon Allah Almighty, seeking His help, and relying upon Him. The Prophet (may Allah's peace and blessings be upon him), then, forbids inability, indolence, and slackness in doing what brings benefit in both abodes. If the believer works hard and utilizes the available means while seeking Allah's help and asking Him for goodness, then he should do nothing but entrust all of his affairs to Allah while knowing that Allah's choice is the best. If some calamity befalls him after that, he should not say: "Had I done such-and-such, it would have been such-and-such." "Indeed, 'if' opens the way before the devil to act" in objecting to the divine decree and lamenting what has been missed. Instead, one should submissively and contentedly say: "Allah has decreed, and whatever He wills, He does." Everything happens in compliance with Allah's will, as He does what He wants and nothing can repel His predestination or reverse His decree.

People vary in faith.

Strength in deeds is recommended because it results in benefits that cannot be attained through weakness.

Man must adhere to what brings him benefit and avoid what brings him no benefit.

The believer must seek help from Allah in all his affairs and not depend on himself.

Establishing the divine decree and predestination and the fact that it does not contradict the pursuit of means and the endeavor to achieve good things.

It is prohibited to say "if" during calamities by way of indignation or objection to Allah's decree and predestination.

In this Hadih, the Prophet (may Allah's peace and blessings be upon him) gives a beautiful description and an eloquent simile of the attitude of a Muslim towards his Muslim brother. He outlines the responsibility of a Muslim towards his fellow Muslim; directs him to good manners so that he would adopt them and warns him against evil manners so that he would avoid them. He is thus like a polished mirror to his brother in which the latter sees his true self. The Hadīth indicates that giving advice to the believers is obligatory. If one becomes aware of a flaw in his Muslim brother, or an error that he commits, he should bring it to his attention and guide him to rectify it. But this should be done privately, because such advice in public is tantamount to disgrace.

The Prophet (may Allah's peace and blessings be upon him) informed that whoever frequently and unjustly curses others deserves two punishments: First: He will not be a witness on the Day of Judgment over the nations that the divine messages were conveyed to them through their messengers; his testimony will not be accepted in this world due to his defiant disobedience; and he will not be granted martyrdom, which is dying in the way of Allah. Second: He will not be able to intercede on the Day of Judgment when the believers intercede for their brothers who have deserved the Hellfire.

Cursing is prohibited and its frequent practice is a major sin.

The punishment in the Hadīth is specifically for those who frequently curse, not for a single instance or similar situations. What is also excluded is permissible cursing, which refers to what is legislated in the Shariah about cursing those who possess condemned attributes without specifying individuals, such as saying: "May Allah curse the Jews and Christians," "May the curse of Allah be upon the oppressors," "May Allah curse the image-makers," "May Allah curse those who engage in the actions of the people of Lot," "May Allah curse those who sacrifice to other than Allah," and "May Allah curse those men who imitate women and those women who imitate men," and so on.

Affirming the believers' intercession on the Day of Judgment.

The Prophet (may Allah's peace and blessings be upon him) informed that supplication is worship. So, it should be purely directed to Allah, whether supplication is that of request, as the supplicant asks Allah Almighty to bring him what is beneficial and avert from him what is harmful in this world and in the Hereafter, or supplication of worship, involving such words and deeds, inward and outward, that are beloved and pleasing to Allah, acts of worship performed within the heart or through one's body or money. Then, the Prophet (may Allah's peace and blessings be upon him) cited as evidence the verse that reads: {Call upon Me; I will respond to you. Those who are too proud to worship Me will enter Hell, utterly debased.}

Supplication is the basis of worship and may not be directed to other than Allah.

Supplication comprises the true meaning of servitude to Allah, the servant's recognition of the self-sufficiency and power of his Lord, and the servant's need of Him.

The Hadīth contains a stern warning to those who are too proud to worship Allah and refrain from supplicating Him: that such people will enter Hellfire, utterly debased and humiliated.

The Prophet (may Allah's peace and blessings be upon him) stood among his Companions to deliver a sermon, and among what he said was: Indeed, Allah revealed to him that people must show humility toward one another—by lowering their wings to others and displaying gentleness of character—so that no one should boast of greatness, pride, or superiority over others due to lineage, wealth, or anything else. And so that no one should do wrong or transgress against another.

The Hadīth encourages humility and warns against arrogance and looking down upon others.

Prohibition of transgression and boasting.

Humility for the sake of Allah has two meanings: First: To humble yourself before the religion of Allah, never feeling above it, nor disdain toward it and toward fulfilling its rulings. Second: To humble yourself toward the servants of Allah, not out of fear of them or hope for what they possess, but purely for the sake of Allah Almighty.

The Prophet (may Allah's peace and blessings be upon him) encourages raising the hands during supplication and informed that Allah Almighty is (Bashful), possessing great bashfulness, and does not withhold giving. He does for the slave what brings him joy and refrains from what harms him. (Munificent) as He gives without being asked, so how much more after being asked! He feels bashful of His believing slave to return his hands empty of His answer and disappointed after they have been raised in supplication.

The more one shows his need for Allah Almighty and worships Him, the more likely it is to have his supplication answered.

Encouraging supplication and pointing out that it is recommended to raise the hands while supplicating, as this is one of the causes for the supplication to be answered.

Clarifying the extensive bounty and mercy of Allah towards His slaves.

This Hadīth is proof of the virtue of having a smiling, cheerful face when meeting others, as well as the virtue of having good manners and good social relations, and of being kind to people in word and deed to all people. This is indeed within the capacity of each human being. Good manners create mutual love and nurture amicability and friendliness among the members of a society.

The Prophet (may Allah's peace and blessings be upon him) warned his companions of sitting on the roads. They told him that this was indispensable. He said: if you refuse to comply and you must sit there, then you must give the road its due rights. When they asked him about the rights of the road, he instructed them that they should lower their gaze from looking at the women passing by them, refrain from hurting the passersby verbally or by actions, return the greeting to whomever greets them, enjoin what is good, and forbid the evil when they see it.

The Prophet (may Allah's peace and blessings be upon him) used to frequently recite concise supplications that were comprehensive in meaning including the following supplication: "Allāhumma rabbana ātina fi ad-dunya hasanah wa fi al-ākhirati hasanah wa qina ‘adhāb an-nār (O Allah our Lord, give us in this world that which is good and in the Hereafter that which is good and protect us from the torment of the Fire)." This supplication includes the good things in this world like a blissful, extensive, and lawful sustenance; a righteous wife; a child who is a source of joy, relief, beneficial knowledge, good deeds, and similar favorable and permissible demands. As for the good things in the Hereafter, they include safety from punishments in the grave, the standing, and the Fire, besides attaining the pleasure of Allah, winning eternal bliss, and being close to the Most Merciful Lord.

It is recommended to recite comprehensive supplications following the example of the Prophet (may Allah's peace and blessings be upon him).

It is more perfect for one to combine in his supplication between what is good in this life and the Hereafter.

The Prophet (may Allah's peace and blessings be upon him) informs that seeking forgiveness has certain wordings, the greatest of which is to say: "Allāhumma anta rabbi la ilāha illa ant khalaqtani wa ana ‘abduk wa ana ‘ala ‘ahdika wa wa‘dika mastata‘t a‘ūdhu bika min sharri ma sana‘t abū’u laka bini‘matika ‘alayya wa abū’u bidhanbi faghfir li fa innahu la yaghfiru adh-dhunūba illa ant (O Allah, You are my Lord. You created me, and I am Your slave. I will remain faithful to Your covenant and promise as much as possible. I seek refuge with You from the evil of what I have done. I acknowledge Your favor upon me, and I admit my sin. So, forgive me. Indeed, none can forgive sins but You)." Here, the slave first acknowledges the oneness of Allah and that Allah is his Creator and God, with no partner. He states that he adheres to his covenant with Allah Almighty, to believe in Him and obey Him as much as he can because no matter what the slave offers of worship, he cannot carry out all of Allah's commands or show sufficient gratitude for the blessings He has bestowed upon him. The slave, then, seeks refuge with Allah and holds fast to Him, as He is the One with Whom refuge is sought against the evil he committed. He willingly admits and acknowledges the favor of Allah upon him, and again admits and acknowledges his sins and misdeeds. After imploring Allah, he supplicates his Lord to forgive him by concealing his sins and protecting him from dire consequences through His pardon, favor, and mercy, as none can forgive sins but Allah Almighty. Then, the Prophet (may Allah's peace and blessings be upon him) stated that this supplication is from the morning and evening Adhkār (regular supplications), and whoever recites it with certainty while recalling its meanings and believing in them at the beginning of his day, from sunrise till the sun's decline, i.e., at daytime, and he dies, he will enter Paradise. And whoever recites it at night, from sunset till the break of dawn, and dies before the morning, he will enter Paradise.

There are various forms of Istighfār (seeking Allah's forgiveness) and some of them are better than others.

One should be keen on reciting this supplication, which is the best in seeking Allah's forgiveness.

The Prophet (may Allah's peace and blessings be upon him) enjoined truthfulness and informed that adherence to it leads to constant good deeds. Persistence in doing good deeds leads the doer to Paradise, and he continues to adopt truthfulness in secret and public and deserves to be labeled as most truthful - this is extreme truthfulness. Then, he (may Allah's peace and blessings be upon him) warned of lying and false speech, for it prompts a person to deviate from uprightness and to engage in evil, corruption, and sins; then, it leads him to Hellfire. He continues to tell more and more lies until he is recorded with Allah among the liars.

Truthfulness is a noble trait that one can possess by diligently seeking to acquire it. If a person keeps telling the truth and strives to tell the truth, truthfulness will turn into second nature to him, and thus he will be recorded with Allah among the truthful and pious ones.

Lying is a bad trait that a person acquires through long-term practice and the keenness to engage in it through words and deeds until it becomes part of his nature and disposition. Then, he will be recorded with Allah Almighty as a frequent liar.

Truthfulness refers to the truthfulness of the tongue, the opposite of lying; truthfulness in intention, which is sincerity; truthfulness in the determination to do something good a person has intended; truthfulness in actions, the least of which is the uprightness of one's innermost and outward character; and truthfulness in situations, such as truthfulness in fear, hope, and so on. Whoever is characterized by these is the most truthful, and whoever is characterized by some of them is truthful.

The Prophet (may Allah's peace and blessings be upon him) told about two words that the tongue utters without effort and in any condition, they bring great reward when weighed on the scale, and the Most Merciful Lord loves them: Glory be to Allah, the Majestic; glory and praise be to Allah. This is because these two words contain attributes of greatness and perfection of Allah Almighty and exalting Him far above defects and imperfections.

The best dhikr is that which combines the exaltation of Allah and praise of Him.

The Hadīth shows Allah's vast mercy to His servants, as He gives abundant rewards in return for simple deeds.

The Prophet (may Allah's peace and blessings be upon him) left the house of his wife Juwayriyah, Mother of the Believers, (may Allah be pleased with her) early in the morning after performing the Fajr prayer, while she was sitting in her place of prayer. He returned after the sun had passed its zenith, during the time of Duha, and she was still sitting in the same spot. He then said: Are you still in the state I left you in? She replied: Yes. The Prophet (may Allah's peace and blessings be upon him) said: I said four words after I had left you, and I repeated them three times. If they were to be weighed in terms of reward against all that you have been saying during the time you have been sitting here, they would outweigh them. (Glory be to Allah) and may He be Exalted above all imperfections (and all praise is due to Him). For to Him belongs the beautiful praise for having guided to that (by the number of His creation) whom none can count but Allah, (by His own pleasure) as much as pleases Him with those of His slaves with whom Allah is pleased—something that cannot be encompassed, (by the weight of His Throne), which is the greatest and heaviest of the whole creation, (and by the ink of His words) and the words of Allah are countless and endless. This encompasses and includes the three aspects, as the ink of His words, exalted is He, is limitless in its extent, description, and number. However, the intent here is to emphasize the great abundance. First, a countable measure is mentioned—the number of His creations. Then, it progresses to something even greater, expressed as "His own pleasure." Next is the weight of the greatest creation, the Throne. The first relates to number and quantity, the second to description and quality, and the third to greatness and weight.

Manifesting the merit of these words and encouraging their saying.

The forms of Dhikr (remembrance of Allah) vary in their merit as some forms are preferable to others.

An-Nawawi commented on his statement (Glory be to Allah and all praise is due to Him, by the ink of His words), saying: The intent here is to emphasize the abundance. First, it mentions what can be contained by a large count—the number of creations—then the weight of the Throne. It then ascends to something even greater, expressed by this phrase, meaning something that cannot be counted, just as His words cannot be counted.

Ibn al-Qayyim said: What arises in the heart of the one who remembers Allah saying: (Glory be to Allah and all praise is due to Him, by the number of His creation...)—of awareness, exaltation, and glorification of Allah to this specified extent—is greater than what arises in the heart of the one who simply says: "Glory be to Allah" alone.

Guidance to comprehensive phrases that contain few words but bring immense virtue and reward.

The Prophet (may Allah's peace and blessings be upon him) pointed out that no act of worship is more virtuous in the sight of Allah Almighty than supplication. This is because supplication comprises recognition of Allah's self-sufficiency and the servant's helplessness and need of his Lord.

The Hadīth demonstrates the merit of supplication and that when a servant supplicates his Lord, he thus extols Him and acknowledges that He is Self-Sufficient, Hearing, Generous, Powerful, and Near, for supplication would not be directed to one who is needy, deaf, stingy, merciless, powerless, or distant - and the list of the attributes of Allah's excellence and majesty are numerous.

Allah has provided his believing servants with the means by which they can attain Paradise and be saved from Hell. One of them is the remembrance of Allah, Glorified and Exalted. The Hadīth points out the virtue of remembering Allah and says that it is one of the greatest means for a servant to be saved from fearful things, both in this worldly life and also in the Hereafter. Remembering Allah is also a reason for attaining salvation from Hell; an advantage that is counted among the greatest advantages of remembering Allah.

The Prophet (may Allah's peace and blessings be upon him) warned against neglecting the remembrance of Allah, stating that no group of people sit in a gathering where they do not remember Allah Almighty and do not invoke blessings upon His Messenger (may Allah's peace and blessings be upon him), except that such a gathering will be a source of regret, remorse, loss, and deficiency for them on the Day of Judgment. If Allah wills, He will punish them for their past sins and future shortcomings, and if He wills, He will forgive them out of His grace and mercy.

Encouraging Dhikr (remembrance of Allah) and highlighting its merit.

The merit of gatherings in which Allah Almighty is remembered and His Messenger (may Allah's peace and blessings be upon him) is mentioned, and that gatherings without these are ominous for their people on the Day of Judgment.

The warning mentioned against heedlessness of remembering Allah is not restricted to gatherings; rather, it includes other things as well. An-Nawawi said: It is disliked for one who sits in a place to leave it without remembering Allah Almighty therein.

The grief they experience on the Day of Judgment is either because of missing the reward and recompense for not utilizing time in obeying Allah, or because of incurring sin and being subject to punishment for spending the time in disobeying Allah.

If this warning is against heedlessness caused by what is permissible, then what about the prohibited gatherings that involve backbiting, talebearing, and other prohibitions?!

The Hadīth indicates the blameworthiness of haughtiness and arrogance. Such haughtiness and arrogance appears in one's gait as he swaggers, in one's clothes, speech and in all his affairs. Whoever is in such a state of haughtiness, assumes himself to be great, and deserves to be exalted over others. This one will meet Allah on the Day of Judgment while He is angry with him.

The Prophet (may Allah's peace and blessings be upon him) informs that if a Muslim defends the honour of his fellow Muslim in his absence by preventing others from backbiting him, Allah will protect him from the punishment on the Day of Judgment.

It is prohibited to backbite or slander Muslims.

Recompense is of the same type as one's deeds. So, whoever defends the honor of his fellow Muslim, Allah will defend him against the Fire.

Islam is a religion of fraternity and mutual support among its adherents.

The Prophet (may Allah's peace and blessings be upon him) informs that whoever says "subhān Allah wa bihamdih (glory be to Allah, and praise be to Him)" one hundred times a day, his sins will be erased and forgiven, even if they were as much as the white foam that appears above the water of the sea when it is wavy and stormy.

This reward is attained by one who says it during a day in a successive or sporadic manner.

Tasbīh (glorification) is to exalt Allah above any imperfection, and hamd (praise) is to attribute perfection to Him while loving and extolling Him.

What is intended in the Hadīth is the expiation of minor sins. As for the major sins, repentance is a must.

The Prophet (may Allah's peace and blessings be upon him) informs about the dhikr that says: "Lā ilāha illa Allah wahdahu lā sharīka lahu, lahu al-mulku wa lahu al-hamdu, wa huwa ‘ala kulli shay’in qadīr (There is no god but Allah, alone, with no partner; to Him belongs the dominion, and praise is due to Him, and He has power over all things)", and it means: None is worthy of worship except Allah, alone, with no partner, and that He is the Possessor of the whole dominion and the One worthy of praise along with love and extolment, apart from all else; and that He is Powerful and nothing escapes His power. Whoever repeats this dhikr ten times during a day will have a reward similar to the reward for manumitting four slaves from the children of Ishmael, the son of Abraham (peace be upon both of them). He singled out the children of Ishmael because they are nobler than others.

The Hadīth shows the merit of this dhikr, which contains attribution of the divinity, the dominion, the praise, and the complete power to Allah Almighty alone.

The reward for this dhikr is attained by one who says it successively or sporadically.

The Prophet (may Allah's peace and blessings be upon him) informs that when Allah wills to do good to someone, He endows him with the understanding of His religion. He also states that he is only a distributor who distributes the sustenance, knowledge, and other things that Allah Almighty gave him, and that the true Giver is Allah, and all else are mere causes that can only bring benefit with Allah's permission. He adds that this Ummah will continue to hold onto Allah's laws and not be harmed by those who oppose them until the Hour comes.

The Hadīth shows the greatness and merit of the Shar‘i knowledge and its learning and urges us to seek it.

Adherence to the truth must exist within this Ummah. If one group forsakes it, another will follow it.

Understanding of the religion is part of Allah's intention of goodness for His servants.

The Prophet (may Allah's peace and blessings be upon him) only gives according to Allah's Command and His Will, and he himself possesses nothing.

This Hadīth includes severe warning against lying, and a promise of destruction for the person who tells lies for the sake of joking and making people laugh. This is one of the most abominable acts, and it is strictly forbidden. It belongs to evil manners that the believer must shun and deem himself far above it. A believer should purify his tongue from lying in all situations, except in the few situations in which lying is justified in the Shariah. Just as it is prohibited to tell lies for the sake of joking, it is also prohibited to listen to such lies they are known to be as such. Rather, it is an obligation on the listeners to express their disapproval of it.

When the Prophet (may Allah's peace and blessings be upon him) came to Madīnah and the people saw him, they rushed toward him. Among them was ‘Abdullāh ibn Salām (may Allah be pleased with him), who was a Jew. As he saw him, he knew that his face was not one of a liar, given the light, beauty, and true awe that appeared on it. The first thing he heard from the Prophet (may Allah's peace and blessings be upon him) was that he urged the people to perform deeds that lead them to enter Paradise, such as the following: First: Spreading and proclaiming the greeting of peace and frequently doing it, greeting those you know and those you do not know. Second: Feeding people through charity, gift, and hospitality. Third: Upholding kinship ties from the father's or mother's side. Fourth: Offering the supererogatory prayer of Qiyām al-Layl while people are asleep.

It is recommended to spread the greeting of peace among the Muslims. As for a non-Muslim, we should not initiate the greeting of peace with him. If he gives the greeting, saying: Assalāmu ‘alaykum (peace be upon you), the response should be: Wa‘alaykum (and upon you).

This Hadīth indicates that whoever remembers Allah, Allah is close to him and is with him in all of his affairs. He grants him success, guides him, supports him, and answers his supplication. Another Hadīth with the same meaning was narrated by Al-Bukhāri: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Allah, the Almighty, said: 'I am as my slave thinks of me, and I am with him as he remembers Me. If he remembers Me in himself, then I shall remember him in Myself, and If he remembers Me in a congregation, then I shall remember him in a better congregation.'"

Anas ibn Mālik (may Allah be pleased with him) called Thābit al-Bunāni and said to him: “Shall I not perform for you the Ruqyah of the Messenger of Allah (may Allah’s peace and blessings be upon him)?” He used to supplicate his Lord on behalf of the sick person to remove the illness, its severity and pain, and to grant him a cure after which no trace of illness remains. Scholars unanimously agree on the permissibility of using Ruqyah when three conditions are met: 1- It is made by reciting the words of Allah, or mentioning His Names or Attributes. 2- It is in Arabic or any other language whose meanings can be clearly identified. It is preferable to use expressions reported in Hadīths. 3- It must be believed that the Ruqyah in itself cannot be effective, rather it may be so only by the decree of Allah, the Exalted.

Whenever the Prophet (may Allah's peace and blessings be upon him) visited a sick person, he would supplicate for him saying: O Allah, (remove) and eliminate (the harm) and severe sickness, (Lord of the people), their Creator, and their Sustainer, (and heal) this sick person, (for You), may You be exalted, (are the Healer). I implore You by Your name, the Healer. (There is no healing) that can occur to the sick (except Your healing) and Your well-being, (a healing) that completely (leaves behind) and retains (no illness) or any other sickness.

The Healer is Allah Almighty while the doctor and medicine are merely means that neither benefit nor harm except by Allah's permission.

Visiting the sick is one of the rights among Muslims, and it is even more deserving when it comes to family members.

Encouraging those who visit a sick person to supplicate for him with this blessed and transmitted supplication.

The Prophet (may Allah's peace and blessings be upon him) practiced treatment through the Shariah-approved Ruqyah (faith-healing/incantation) with the Qur’an and good supplications. When he (may Allah's peace and blessings be upon him) became ill, he would perform Ruqyah on himself, his family members, and others who were unwell.

Ibn Hajar said: There is confusion in supplicating for the recovery of the sick even though illness contains expiation for sins and a source of reward, as affirmed by the Hadīths. The answer is: Supplication itself is an act of worship and does not contradict the reward and expiation of sins, for these are obtained at the onset of illness and through dealing patiently with it. The supplicator is in a win-win position: either he attains his goal or is compensated with some benefit or protection from harm—all are from the grace of Allah Almighty.

The Prophet (may Allah's peace and blessings be upon him) pointed out that Allah Almighty loves some of His servants, including the pious: those who fulfill Allah's commands and avoid His prohibitions. And He loves those free from wants: those who dispense with people and only resort to Allah Almighty and turn to none but Him. And He loves the inconspicuous: those who are modest and worship their Lord and only concern themselves with what benefits them, and they do not care about being recognized or praised by others.

The Hadīth highlights some qualities that entail Allah’s love for His servants, namely fear of Allah, humility, and contentment with what is predestined and given by Allah.

In this Hadīth, Thawbān (may Allah be pleased with him) reports that the Messenger (may Allah's peace and blessings be upon him) said: "If a Muslim visits his sick fellow Muslim, he will remain in the Khurfah of Paradise tills he leaves returns." It was asked: "O Messenger of Allah, what the Khurfah of Paradise." He said: "Its fruit garden." In other words, he picks up from the fruits of Paradise for as long as he remains sitting with the sick person. He likens the reward obtained by a person who visits a sick one to someone reaping fruits. It was said that the intended meaning here is the path; that is he who visits a sick one and returns will be walking in a path leading him to Paradise. The first interpretation is more plausible, however. Sitting with a sick person differs from person to person and from one situation to another. Sometimes it is recommended to do so, and at other times it is not. If the sick person apparently enjoys the companionship of a certain visitor and would like him to stay longer, he is recommended to do so, and vice versa.

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) sought the young boy’s permission to give the drink to the old men first. He did that to comfort the hearts of the old men, and to let them know that they are loved and cared for, and as a token of respect for them, so long as the Sunnah does not prevent doing so. The Sunnah in this situation is that the person sitting on the right is worthier (of giving first), and that no one should be given before him except with his permission. Also, there is nothing wrong in seeking permission from the person on the right, while he is not obliged to give permission, and that he should not give permission if it entails missing a religious virtue and a worldly benefit. The boy in the Hadīth was Ibn ‘Abbās.

In the Prophet's statement "None of you should wish for death", the prohibition here indicates unlawfulness, because in wishing for death there is a kind of displeasure with the decree of Allah, and the believer must be patient when a calamity befalls him. When he is patient during hardships, he will achieve two important things: 1. Expiation of sins- because no worry, grief or annoyance befalls a person except that Allah expiates his sins for it - even the prick of a thorn expiates his sins; 2. If he succeeds in anticipating reward from Allah, and is patient for the sake of Allah, then he will be rewarded. Regarding his wish for death, this is an indication of lack of patience and content with what Allah, Exalted and Glorified, has decreed. The Messenger of Allah (may Allah's peace and blessings be upon him) explained that if he is of the doers of good, he will increase in good deeds while still alive, since the believer may still increase in good deeds as long as he is living, even if he is afflicted with a calamity. On the other hand, if he is an evildoer who committed sins, he may give up his evil ways, i.e. seek the pleasure and pardon of Allah, so then he will die after having repented of his sins. So do not wish for death, because the matter in its entirety is decreed. So one should be patient and anticipate reward from Allah, because nothing lasts forever. In the Hadīth, there is also an indication that the meaning behind the prohibition of wishing for death is that death is the end of deeds. Life is the time of performing deeds, and deeds achieve an increase in reward, and even if there was nothing except continuous monotheism, then indeed it is the most virtuous of deeds. This is not refuted by claiming that apostasy is possible after having faith, because that is rare, and after the heart mixes with the purity of true faith, no one can reject it – taking into consideration that this may happen, but it is rare. Whoever is predestined to have a bad end, it must happen, whether his lifespan is long or short. So it does a person no good in hastening it by wishing for death. In the Hadīth there is also a sign of glad tidings for the doer of good because of His benevolence; and a warning to the evildoer for his evil deeds. It is as if it is saying: "Whoever is a doer of good should avoid wishing for death in order to continue to do good and increase in it; and whoever is an evildoer should avoid wishing for death in order to desist from his evil deeds and not die upon it, putting himself in danger."

In the Hadīth there is a warning against the devil, and an alerting note about his permanent accompaniment of man in all of his affairs. Hence, one must guard himself against the devil, and not be fooled by that which he beautifies for him. There is a blessing in the food that man prepares, and he knows not whether this blessing is in the food he has already eaten, or in that left on his fingers, or in what is left in his dish, or in the morsel that fell. So one must preserve all of that in order to attain the blessing. "Blessing" originally refers to increase, continuity of goodness and benefiting therefrom. What is meant by “blessing” in this context is the achievement of nourishment, safety from harm, and strength in obeying Allah, the Exalted. A point of benefit that doctors mentioned in this regard is that while eating, the fingers tips release what aids in the digestion of food.

‘Umar ibn al-Khattāb (may Allah be pleased with him) gave each of the Muhājirūn four thousand dirhams. His son was also from the Muhājirūn, but he gave him three thousand five hundred dirhams only, because it was his father, ‘Umar, who took him along with him when he emigrated and he had not yet reached puberty at the time. For this reason he did not treat him in the same way he treated the adult Muslims who emigrated by themselves. Indeed, the world have not known after the time of the Prophet (may Allah's peace and blessings be upon him) and Abu Bakr As-Siddīq a ruler who was as ascetic and pious regarding the wealth of the Muslims as ‘Umar. This is the duty of any person who is in charge of the affairs of the Muslims; he must not show favoritism to his relatives, nor to a rich person because of his wealth, or a poor because of his poverty. Rather, he should treat each person properly, as this is a form of piety and justice.

An aspect of the humility of the Prophet (may Allah's peace and blessings be upon him) is shown when a man came to him while he was delivering a sermon and told him that he was a stranger who wished to learn about the religion. The Prophet gave him attention; he stopped his sermon and walked toward him. Then he was brought a chair to sit on, and he started teaching the man, because this man came with a desire to learn his religion in order to act upon it. After teaching him, the Prophet (may Allah's peace and blessings be upon him) continued his sermon.

The Prophet (may Allah's peace and blessings be upon him) compared the one who studies the Qur’an and is accustomed to reciting it—whether by looking at the Mus'haf or from memory—to a person with camels tied from their knees with a rope. If he keeps them tied, he will keep hold of them, but if he unties them, they will run away and escape. Similarly, when the companion of the Qur’an recites it, he remembers it, and if he neglects it, he forgets it. As long as the connection is regularly maintained, the memorization remains intact.

Encouraging regularly maintaining the connection with the Qur’an and reciting it, and being cautious against exposing it to forgetfulness.

Constantly reciting the Qur’an humbles the tongue and makes its recitation easier. However, if it is neglected, recitation becomes difficult and burdensome.

Al-Qādi said: The meaning of "the companion of the Qur’an" is: the one who is familiar with it. Companionship: being familiar with. This is the same as saying: So-and-so is the companion of so-and-so or referring to the "companions of Paradise" and the "companions of Hellfire."

Using examples is one of the methods of Da‘wah (calling people to Islam).

Ibn Hajar said: He mentioned camels specifically because they are the most difficult domestic animals to tame. It is challenging to regain control over them once they have become accustomed to their freedom.

This Hadīth encourages the Muslim to be humble and to spread the greetings of Salām to everyone. It also shows the Prophet's humbleness as he used to greet young children while passing by them, and his Companions (may Allah be pleased with him) followed him in doing this. Anas (may Allah be pleased with him) used to pass by the children and greet them. He used to pass by them in the market while they were playing and he would greet them with Salām, and he said that the Prophet (may Allah's peace and blessings be upon him) used to do the same thing, i.e. greet the children while passing by them. This is a reflection of the humbleness and exemplary manners of the Prophet, and a manifestation of his approach in teaching and guiding the children. If grown ups greet children, they become accustomed to this and it eventually becomes their instinct habit.

Anyone who receives a gift of an aromatic object should accept it, because there is no difficulty in carrying it and likewise its scent is good.

It was a habit of the Prophet (may Allah's peace and blessings be upon him) to not refuse a gift of perfume and would accept it, as it is light in weight and has a pleasant smell.

It is recommended to accept the gift of perfume, as it is light in weight and does not incur reminders of generosity from the giver.

The Prophet’s acceptance of perfume gifts indicates his perfect and good manners.

We are encouraged to apply perfumes.

The Prophet (may Allah's peace and blessings be upon him) heard a man praising someone else, and exaggerating in describing him with praiseworthy qualities that he did not possess. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from that, and informed him that this could be a cause for that man's destruction, since it would lead him to be haughty and arrogant.

The Hadīth carries some instructions from the blessed Sunnah. The Muslim should avoid exaggeration when praising others, as pride and conceit are one of the Satan's gateways. Praising and commending people excessively may make the praised one overwhelmed with delusion and arrogance and he becomes ruined. Therefore, a Muslim should be moderate when praising and lauding others, and leave the realities of people to Allah, the Exalted, Who is fully aware of secrets of the souls.

Al-Miqdād (may Allah be pleased with him) reported that a man was exaggerating in his praise of ‘Uthmān (may Allah be pleased with him). Al-Miqdād sat on his knees, gathered up small stones, and began throwing them at the face of the flatterer. ‘Uthmān asked him why he did that, so he informed him that the Prophet (may Allah's peace and blessings be upon him) ordered that when we see someone who showers praise upon others, we should throw dust at their faces.

The Prophet (may Allah's peace and blessings be upon him) forbade taking the Qur’an along when traveling to a land of disbelief, where people do not believe in Islam, lest they might profane it. If it is most likely safe there, it is allowed to take it then.

The Prophet (may Allah's peace and blessings be upon him) was asked who the best of men is. He stated that it is the man who strives in the cause of Allah with his wealth and his life. When asked about the next best man, the Prophet (may Allah's peace and blessings be upon him) said: "It is the man who isolates himself in a valley to worship Allah and let people be safe from his evil." This means that the man is busy worshiping Allah, keeping away from people, and preventing his evil from coming to them.

While a man was walking through a barren land, he heard a voice coming out of a cloud, saying: “Irrigate the garden of so-and-so.” Thereupon, the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade to change the course of the water. He asked him: “O slave of Allah, what is your name?” He told his name, which was the same as he heard from the cloud. The owner of the garden then asked him: “O slave of Allah, why did you ask my name?” He replied: “I heard a voice from a cloud which poured down this water, saying: 'Irrigate the garden of so-and-so.' I would like to know the good you do with your garden that made you deserve such an honor.” He said: “Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, spend one-third on myself and my family, and invest one-third back into the garden, for cultivation and development.”

The Prophet (may Allah's peace and blessings be upon him) warned against oppression, which includes oppressing people, oppressing oneself, and committing oppression regarding the right of Allah Almighty, i.e., refraining from giving each one his due right. He stated that oppression will be layers of darkness on the Day of Judgment for those who commit it, given the hardships and horrors that will occur to them on that day. He also forbade stinginess, which refers to extreme miserliness and avarice; an example is showing negligence in fulfilling financial rights and an intense keenness to achieve worldly gains. This kind of oppression ruined those who preceded us from the previous nations as it drove them to kill each other and to permit what Allah has prohibited.

Giving money freely and consoling one's Muslim brothers are among the causes that lead to mutual love and communication.

Miserliness and stinginess drag one to commit sins, immoralities, and misdeeds.

Taking a lesson from the previous nations.

When the Prophet (may Allah's peace and blessings be upon him) was returning from the battle of Hunayn - a valley between Makkah and Taif - and Jubair ibn Mut‘im was with him, some Bedouins grabbed him and began to demand their shares. They forced him to the Samrah tree (a thorny tree), and his cloak became entangled in the tree's thorns, and they were pulling at him. The Prophet (may Allah's peace and blessings be upon him) said: "Give my cloak back to me. Were I to have camels or cows or sheep equal to the number of these thorny trees, I would distribute them all among you. If you were to try me, you would not find me a miser, a liar, or a coward."

The Prophet (may Allah's peace and blessings be upon him) informs that the most perfect people in terms of their faith are those who possess excellent manners, have cheerful faces, do good, speak kind words, and refrain from hurting others. And that the best believers are those who are kindest to their womenfolk - their wives, daughters, sisters, and other female relatives - for they are among the worthiest of good treatment.

The Hadīth points out the merit of good manners and that they are part of faith.

Good deeds are part of faith, and faith increases and decreases.

Islam honors women and encourages kindness to them.

Some of the Prophet's Companions talked about the luxuries of the worldly life. So he said to them: "Will you not listen", in order to urge them to listen to what he was going to say, and repeated this to emphasize its importance. Then he told them that observing modesty in one's clothes and adornment is a manner of the people of faith, and that faith is what motivates a person to be modest.

The Prophet (may Allah's peace and blessings be upon him) points out that lenience, mildness, and deliberateness in speech and behavior add beauty and excellence to things, making it easier for a person to fulfill his needs. That lack of lenience makes things defective and unpleasant, which prevents a person from reaching his goal or reaching it with difficulty.

The Hadīth urges us to be lenient.

Lenience adorns people and leads to goodness in worldly and religious matters.

The Prophet (may Allah's peace and blessings be upon him) encouraged the Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), to be gentle, informing that Allah deals gently and kindly with His servants and wants ease for them, not hardship. He does not burden them beyond their capacity and loves that His servant adopts gentleness and ease in dealing with others, avoiding harshness or severity. He added that Allah Almighty grants for gentleness and kindness in this world a praiseworthy reputation, attainment of goals, and ease in pursuing one's affairs. And in the Hereafter, He grants a great reward, greater than what He gives for violence, harshness, or severity, because gentleness brings results that nothing else can bring.

Encouraging gentleness and prohibiting violence.

The high status of gentleness among the noble traits of character.

The gentle person deserves beautiful praise and great reward from Allah Almighty.

As-Sindi said: Harshness stands in opposition to gentleness. One who calls people to guidance with gentleness and kindness is better than one who calls with severity and harshness, as long as the situation responds equally to both approaches. But if the situation only responds to one of the two, then that which suits the situation becomes necessary. And Allah knows best the true reality of every situation.

The Prophet (may Allah's peace and blessings be upon him) points out that praising Allah for His bounty and blessings is one of the ways the servant can win the pleasure of his Lord. He eats food, says "al-hamdulillāh" (praise be to Allah), drinks some drink, and says al-hamdulillāh.

The Hadīth shows Allah's bounty, as He provides sustenance to His servants and is pleased with the praise.

The pleasure of Allah can be attained by the simplest means, like praising Him after eating and drinking.

One etiquette of eating and drinking is to praise Allah Almighty after that.

The Prophet (may Allah's peace and blessings be upon him) points out that good manners enable one to reach the rank of a person who persistently fasts during the day and prays at night. The core of good manners is doing good, speaking good words, having a smiling face, and refraining from harming people and bearing harm from them.

The Hadīth shows that Islam gives great attention to refining and perfecting manners.

It highlights the merit of good manners, so much so that a well-mannered person can reach the level of one who fasts continuously and prays relentlessly.

Fasting during the day and praying during the night are two great acts of worship that involve hardship for those who perform them. However, this level can be reached by a well-mannered person, for he engages in self-struggle to assume noble manners.

The Prophet (may Allah's peace and blessings be upon him) said to Al-Mundhir ibn ‘Ā’idh, known as Al-Ashajj of the tribe of ‘Abdul-Qays and its leader (may Allah be pleased with him): Indeed, you possess two traits that Allah loves: reason, calm deliberation, sobriety, and avoiding haste.

Encouraging the adoption of prudence and deliberation.

Encouraging deliberation in matters and the consideration of consequences.

Prudence and deliberation are among the praiseworthy traits.

One should praise Allah Almighty for the good character traits He has naturally instilled in him.

"Al-Ashajj" refers to someone who has been injured with a wound on the face, head, or forehead.

The Prophet (may Allah's peace and blessings be upon him) informed that those who are most beloved to him from among you in this world and the closest to him in position on the Day of Judgment are those of you who have the best morals. He also stated that those who are most detested from among you to him in this world and farthest from him in position on the Day of Judgment are those with bad morals; (the talkative) who speak excessively and unnecessarily, deviating from the truth; (the pompous) who exaggerate their speech to impress others or to make their words seem more important without careful consideration. And (the Mutafayhiqūn); they said: O Messenger of Allah, we understand who the talkative and the pompous are, but what about the Mutafayhiqūn? He replied: They are arrogant people who mock others, expanding their speech and opening their mouths therewith.

Good morals are among the causes of winning the love of the Messenger of Allah (may Allah's peace and blessings be upon him) and being close to him on the Day of Judgment, while bad morals have the opposite effect.

Good morals are among the means of love between people, while bad morals have the opposite effect.

Encouraging the adoption of good morals and humility, and the avoidance of harshness and pretension.

Warning against speaking in a manner of exaggeration, arrogance, boasting, and pretension.

It was not part of the Prophet's character to speak or act indecently, nor would he deliberately do that. Indeed, he was of exemplary good character. The Prophet (may Allah's peace and blessings be upon him) used to say: The best among you in the sight of Allah are those who possess the best manners; in doing good, having a smiling face, refraining from harming others and bearing harm from them, and associating with people in a pleasant manner.

A believer is required to keep away from improper speech and reprehensible acts.

The Messenger of Allah (may Allah’s peace and blessings be upon him) possessed perfect manners, and he would only do and say what was good.

Good manners are an arena of competition among the believers. Whoever surpasses others in this regard is one of the best believers and has the most perfect faith among them.

The Prophet (may Allah's peace and blessings be upon him) informed us that he guarantees a house in the surroundings of Paradise for the one who refrains from arguing even if he is right, because arguing is a waste of time and causes enmity and hatred among people. He also guarantees a house in the middle part of Paradise for the one who refrains from lying even if he is joking and a house in the highest part of Paradise for the one who improves and perfects his manners by striving to discipline himself.