Musnad Shihab

Explanation:
These ahadith teach moderation and balance. The meaning is that a person, in the beginning, tends to exaggerate in worship, but the reality is that whoever exaggerates in any matter will eventually become weary, and his initial zeal will subside, even if it is after some time. In any case, after zeal and excess, weakness and laziness are inevitable. Therefore, one should avoid excess and deficiency and adopt the path of moderation, for therein lies goodness.

1028—It is narrated from Sayyiduna Anas radi Allahu anhu that Sayyiduna Mu'adh bin Jabal radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam while he was reclining. He said: "Mu'adh! In what state did you begin your morning?" He replied: "I began my morning with faith in Allah." He said: "Indeed, every statement has a confirmation, and every truth has a reality." And he narrated a lengthy hadith.
Authentication and referencing: Its chain is weak: Hilyat al-Awliya: 1/313, Tarikh Dimashq: 58/416, Ishaq bin Abdullah bin Kaysan and his father are weak.

1029—Sayyiduna Nu'man bin Bashir radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, every king has a specific sanctuary, and indeed, the sanctuary of Allah is His prohibited things."
Authentication and referencing: Bukhari: 52, Muslim: 1599, Abu Dawud: 3329, Tirmidhi: 1205, Ibn Majah: 3984.

1030—'Amir Sha'bi says: I heard Sayyiduna Nu'man bin Bashir radi Allahu anhu saying this, and he narrated a lengthy hadith in which it was also mentioned: "Behold! Every king has a specific sanctuary. Behold! The sanctuary of Allah is His prohibited things."
Authentication and referencing: Same as above.
Explanation: In these ahadith, through a beautiful example, there is an exhortation to avoid the things prohibited by Allah. Just as every king has a specific sanctuary, a specific land into which no one is allowed to enter or graze animals, similarly, Allah also has a specific sanctuary, and the sanctuary of Allah is His prohibited things, which no one is allowed to approach. Just as no one is allowed to enter the king's sanctuary, and whoever does so is punished, likewise, whoever commits the prohibited things of Allah will be deserving of punishment.

1031—Harith bin 'Ubaydah says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for every fasting person there is an (accepted) supplication, and when he intends to break his fast, he should recite this supplication at the time of his first morsel: 'O Possessor of vast forgiveness! Forgive me.'"
Authentication and referencing: Disconnected (munqati'): al-Zuhd by Ibn al-Mubarak: 1409, there is no chain beyond Harith bin 'Ubaydah.
Benefit: Sayyiduna Abdullah bin 'Amr radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "For the fasting person at the time of breaking the fast, there is a supplication that is not rejected." Abdullah bin Abi Mulaikah says: I heard Sayyiduna Abdullah bin 'Amr radi Allahu anhu recite this supplication at the time of breaking the fast: "O Allah! I ask You by Your mercy which encompasses all things, that You forgive me." (Ibn Majah: 1753, Hasan)

1032—Damrah bin Habib says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for everything there is a gate, and indeed, the gate of worship is fasting (sawm)."
Authentication and referencing: Mursal, weak: al-Zuhd by Ibn al-Mubarak: 1423, al-Zuhd by Hanad: 679, Damrah bin Habib, a Tabi'i, narrated from the Messenger of Allah sallallahu alayhi wa sallam, and Abu Bakr bin Abi Maryam al-Ghassani is weak.

1033—Sayyiduna Abdullah bin 'Umar radi Allahu anhu narrates from Sayyiduna 'Umar bin Khattab radi Allahu anhu, who narrates from the Prophet sallallahu alayhi wa sallam that he said: "Indeed, for everything there is a mine, and the mine of taqwa (God-consciousness) is the hearts of the people of knowledge."
Authentication and referencing: Its chain is very weak: Shu'ab al-Iman: 4330, al-Targhib by Ibn Shahin: 256, Ibn Sam'an is abandoned (matruk).

1034—Salim bin Abdullah narrates from his father (Sayyiduna Abdullah bin 'Umar radi Allahu anhu) that he said: The Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for everything there is a mine, and the mine of taqwa is the hearts of the people of knowledge."
Authentication and referencing: Its chain is weak: al-Mu'jam al-Kabir: 13185, Muhammad bin Raja' is accused, and there are other defects as well. Al-Silsilah al-Da'ifah: 1291.

1035—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, everything has a heart, and indeed, the heart of the Qur'an is Surah Yasin. So whoever recites Surah Yasin, for him, due to his recitation, the reward of reciting the Qur'an ten times will be written."
Authentication and referencing: Its chain is weak: Tirmidhi: 2887, Darimi: 3416, Shu'ab al-Iman: 2233, Harun Abu Muhammad is unknown, and there are other defects as well.

1036—Sayyiduna Ubayy bin Ka'b radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, everything has a heart, and indeed, the heart of the Qur'an is Surah Yasin. Whoever recites Surah Yasin seeking the pleasure of Allah 'azza wa jall, Allah will forgive him, and he will receive a reward as if he recited the entire Qur'an twelve times. And for any Muslim at whose side Surah Yasin is recited at the time of the descent of the Angel of Death, for every letter of this Surah, ten angels will descend, standing in rows before him, sending blessings upon him, seeking forgiveness for him, being present at his ritual bath (ghusl), accompanying his funeral, performing the funeral prayer, witnessing his burial. And for any Muslim who recites Surah Yasin in the throes of death, the Angel of Death will not seize his soul until the guardian angel of Paradise, Ridwan, brings him the drink of Paradise, which he will drink while still on his bed. Then the Angel of Death will seize his soul while he is satiated, and he will remain in his grave satiated, and on the Day of Resurrection, he will be raised satiated, and he will not be in need of any of the basins of the Prophets alayhimussalam until he enters Paradise, and he will be satiated."
Authentication and referencing: Its chain is weak: Mukhlid bin 'Abd al-Wahid is weak.

1037—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for every Prophet there is an (accepted) supplication, and indeed, I have kept my supplication hidden for intercession for my ummah on the Day of Resurrection." Muslim bin Hajjaj also narrated this from Sayyiduna Anas radi Allahu anhu with his chain, that indeed the Messenger of Allah sallallahu alayhi wa sallam said... and he narrated this hadith.
Authentication and referencing: Bukhari: 6305, Muslim: 200, Ahmad: 3/218.

1038—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "For every Prophet there is a supplication which he asks for his ummah, and indeed, I have kept my supplication for intercession for my ummah on the Day of Resurrection."
Authentication and referencing: Same as above.

1039—Sayyiduna Abu Hurairah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for every Prophet there is a supplication, and I, insha'Allah, intend to keep my supplication hidden for intercession for my ummah on the Day of Resurrection." In the narration of Ibn Marzuq, the words are (li-kulli nabi): "for every Prophet."
Authentication and referencing: Bukhari: 6304, Muslim: 198, Ahmad: 2/381.

1040—Sayyiduna Abu Hurairah radi Allahu anhu says: I said to Ka'b al-Ahbar: The Messenger of Allah sallallahu alayhi wa sallam said: "For every Prophet there is a supplication which he asks, but I intend to keep my supplication hidden for intercession for my ummah on the Day of Resurrection." So Ka'b said to Sayyiduna Abu Hurairah radi Allahu anhu: Did you hear this hadith from the Messenger of Allah sallallahu alayhi wa sallam? Sayyiduna Abu Hurairah radi Allahu anhu replied: Yes.
Authentication and referencing: Same as above.

1041—Sayyiduna Abu Hurairah radi Allahu anhu narrates from the Messenger of Allah sallallahu alayhi wa sallam that he said: "For every Prophet there is a supplication which he asks, and it is accepted, and I intend to keep my supplication hidden for intercession for my ummah in the Hereafter."
Authentication and referencing: Same as above.

1042—Sayyiduna Abu Hurairah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "For every Prophet there is a supplication, and I, insha'Allah, intend to keep my supplication hidden for intercession for my ummah."
Authentication and referencing: Same as above.

1043—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, for every Prophet there is a supplication which he asks for his ummah, and indeed, I have kept my supplication hidden for intercession for my ummah."
Authentication and referencing: See hadith number 1037.

1044—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "For every Prophet there is a supplication which he asks, and indeed, I have stored my supplication for intercession for my ummah on the Day of Resurrection."
Authentication and referencing: Same as above.

1045—It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that indeed the Messenger of Allah sallallahu alayhi wa sallam said: "For every Prophet there is a supplication, and I, insha'Allah, intend to keep my supplication hidden for intercession for my ummah on the Day of Resurrection."
Authentication and referencing: See hadith number 1039.
Explanation: Our Shaykh Hafiz Zubair Ali Zai rahimahullah says:
1: The intercession (shafa'ah) of the Prophet sallallahu alayhi wa sallam for his ummah (the Muslims), by the permission of Allah, is true. This has also been narrated by the following Companions: Sayyiduna Anas bin Malik radi Allahu anhu (Sahih Bukhari: 6305, Sahih Muslim: 200), Sayyiduna Jabir bin Abdullah radi Allahu anhu (Sahih Muslim: 201), Sayyiduna Abdullah bin Amr bin al-As radi Allahu anhu (Sahih Muslim: 202), Sayyiduna Ka'b bin 'Ujrah radi Allahu anhu (al-Shari'ah by al-Ajurri: p. 338, H780, and its chain is sahih), Sayyiduna Abu Sa'id al-Khudri radi Allahu anhu (Ahmad: 2/11, 12, and its chain is hasan, Ibn Majah: 4280, al-Hakim authenticated it according to the conditions of Muslim: 2/585, 586), Sayyidah Umm Habibah radi Allahu anha (al-Mustadrak by al-Hakim: 1/28, H227, and its chain is sahih, and al-Hakim authenticated it according to the conditions of the two Shaykhs, and al-Dhahabi agreed), and others. In fact, the hadith of intercession is mutawatir. See Nazm al-Mutanathir by al-Kattani (H: 304).
2: The Messenger of Allah sallallahu alayhi wa sallam was extremely merciful to his ummah, and Allah sent him as a mercy to the worlds.
3: The supplication of every Prophet was certainly accepted, and the Prophet knew about his supplication.
4: Allah granted the Messenger of Allah sallallahu alayhi wa sallam superiority over all the Prophets.
5: Any Muslim who does not commit shirk or disbelief, no matter how sinful he is, will not remain in Hell forever. (al-Ithaf al-Basim, p. 414, 415)

1046—Harithah says: We went to visit Sayyiduna Khabbab radi Allahu anhu, and a wall was being constructed in his house. He said: I heard the Messenger of Allah sallallahu alayhi wa sallam say: "Indeed, a believer receives reward for all his expenditures except for what he spends on mud or building construction."
Authentication and referencing: Its chain is weak: Ibn Majah: 4163, al-Mu'jam al-Kabir: 3675, Sharik al-Nakha'i is a mudallis and has mixed up, and Abu Ishaq is a mudallis and his narration is 'an'anah.
Benefit: Qays bin Abi Hazim says: We went to visit Sayyiduna Khabbab radi Allahu anhu, and he had seven cauterizations on his stomach. He said: Our companions who passed away during the time of the Messenger of Allah sallallahu alayhi wa sallam departed in such a state that the world did not diminish their reward in the least, nor was there any deficiency in their deeds, whereas we have acquired so much of the world that we have found no place to spend it except in mud (i.e., building constructions). And if the Prophet sallallahu alayhi wa sallam had not forbidden us from supplicating for death, I would have supplicated for it. (The narrator said:) Then we visited him again, and he was building his wall. He said: "Indeed, a Muslim receives reward for everything he spends except for what he spends on mud." (Bukhari: 5672)

1047—Abdur Rahman bin Ka'b bin Malik narrates from his father that he asked: O Messenger of Allah! What do you say about poetry? The Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, a believer strives in jihad with his sword and his tongue. By the One in Whose hand is my soul, it is as if (through satire) they are striking them with spears."
Authentication and referencing: Hasan: Ahmad: 3/456, Ibn Hibban: 4707, al-Mu'jam al-Kabir: 152, vol. 19.
Explanation: Every effort made for the elevation of Islam is called jihad. Jihad has countless virtues and benefits, and it has many types. In the mentioned hadith, two types of jihad are indicated:
1: Jihad by the sword (jihad bil-sayf): that is, fighting the disbelievers with the sword and the like, which is also called qital.
2: Jihad by the tongue (jihad bil-lisan): that is, striving with the tongue, which includes speeches, teaching, debates, and da'wah and tabligh, etc. Satirizing the disbelievers is also jihad. A Muslim should participate in every type of jihad according to his ability and the situation.

1048—Sayyiduna Ibn 'Umar radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, envy (hasad) consumes good deeds just as fire consumes wood."
Authentication and referencing: Its chain is weak: 'Umar bin Muhammad bin Hafsah and Muhammad bin Ma'adh bin Mustahil have not been authenticated.

1049—Sayyiduna Anas radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, envy consumes good deeds just as fire consumes wood."
Authentication and referencing: Its chain is very weak: Ibn Majah: 4210, Abu Ya'la: 3656, 'Isa bin Abi 'Isa Hannat is abandoned (matruk).

1050—Sayyiduna Abu Hurairah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Do you know what thing will cause most people to enter Hell?" The Companions radi Allahu anhum said: Allah and His Messenger know best. He said: "Indeed, the thing that will cause most people to enter Hell is the two hollow things: the mouth and the private parts. Do you know what thing will cause most people to enter Paradise?" The Companions radi Allahu anhum said: Allah and His Messenger know best. He sallallahu alayhi wa sallam said: "Indeed, the thing that will cause most people to enter Paradise is the fear of Allah and good character."
Authentication and referencing: Its chain is weak: al-Adab al-Mufrad: 289, Ahmad: 2/442, al-Zuhd by Ibn al-Mubarak: 1073, Dawud bin Yazid al-Awdi is weak.
Benefit: Sayyiduna Abu Hurairah radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam was asked: Which deed will cause most people to enter Paradise? He said: "Taqwa (God-consciousness) and good character." He was asked: Which thing will cause most people to enter Hell? He said: "The two hollow things: the mouth and the private parts." (Ibn Majah: 4246, Shaykh Ali Zai said: Its chain is sahih.)

1051—Sayyiduna Abu Hurairah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, the religion began as something strange, and soon it will return to being strange as it began, so glad tidings for the strangers."
Authentication and referencing: Muslim: 145, Ahmad: 2/389, al-Mu'jam al-Awsat: 2777.

1052—Kathir bin Abdullah al-Muzani narrates from his father, who narrates from his grandfather, that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, the religion began as something strange, and soon it will return to being strange as it began, so glad tidings for the strangers." It was asked: O Messenger of Allah! Who are the strangers? He said: "Those who revive my sunnah and teach it to the servants of Allah."
Authentication and referencing: Its chain is very weak: Tirmidhi: 2630, Bazzar: 3395, Kathir bin Abdullah al-Muzani is extremely weak.

1053—Kathir bin Abdullah narrates from his father, who narrates from his grandfather, that the Prophet sallallahu alayhi wa sallam said: "Indeed, Islam began as something strange, and soon it will return to being strange as it began, so glad tidings for the strangers." It was asked: O Messenger of Allah! Who are the strangers? He said: "Those who revive my sunnah and teach it to the servants of Allah."
Authentication and referencing: Same as above.

1054—Sayyiduna Ibn 'Umar radi Allahu anhu says that the Prophet sallallahu alayhi wa sallam said: "Islam began as something strange, and soon it will return to being strange as it began, so glad tidings for the strangers."
Authentication and referencing: Muslim: 146, without his statement: "So glad tidings for the strangers."

1055—Sayyiduna Sahl bin Sa'd al-Sa'idi radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, Islam began as something strange, and soon it will return to being strange as it began, so glad tidings for the strangers." It was asked: O Messenger of Allah! Who are the strangers? He said: "Those who will rectify (the sunnahs) when people corrupt them."
Authentication and referencing: Its chain is weak: al-Mu'jam al-Kabir: 5867, al-Awsat: 3056, al-Saghir: 290, Bakr bin Salim is weak.
Explanation: (1) "Gharib" means a stranger and one without a homeland. In the beginning, this was the state of Islam: no one knew it, and society was not ready to accept it. Gradually, people began to understand and accept it until Islam became dominant everywhere and disbelief and polytheism were eradicated. (2) After the era of the Rightly Guided Caliphs, innovations (bid'ah) appeared in Islam. In later times, Muslims adopted the customs and ideas of non-Muslims, so that true Islam became limited to a few people, and the majority considered self-invented customs and incorrect beliefs and practices to be true Islam. (3) The "strangers" who are congratulated are those who, amidst the abundance of innovations, adhere to the sunnah, who, when false beliefs become widespread, remain firm upon correct beliefs, and who, in times of moral decline, adopt true Islamic morals. (4) The distinction between truth and falsehood is not based on adopting a name, but on conformity or opposition to the Qur'an and Sunnah. (Sunan Ibn Majah: 5/301)

1056—Sayyiduna Abu Hurairah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, a tribulation will arise that will uproot the servants, but the scholar will be saved from it due to his knowledge."
Authentication and referencing: Its chain is weak: Hilyat al-Awliya: 6/277, Tarikh Dimashq: 6/279, Abu Ishaq al-Hamdani is a mudallis and his narration is 'an'anah, and 'Ammarah bin Ghaziyyah's hearing from Sayyiduna Abu Hurairah radi Allahu anhu is not established.

1057—Sayyiduna Jabir radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, the evil eye (nazar) can put a man in the grave and a camel in the cooking pot."
Authentication and referencing: Its chain is weak: Hilyat al-Awliya: 5/406, Tarikh Madinat al-Salam: 10/337, Sufyan al-Thawri is a mudallis and his narration is 'an'anah.

1058—This hadith is also narrated from another chain from Shu'ayb with his chain in the same manner.
Authentication and referencing: Same as above.

1059—Sayyiduna Jabir bin Abdullah radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "By the One in Whose hand is my soul, indeed the evil eye puts a person in the grave and a camel in the cooking pot."
Authentication and referencing: Its chain is very weak: 'Ali bin Abi 'Ali Lahabi is abandoned (matruk).

1060—It is narrated from Sayyiduna Ibn 'Umar radi Allahu anhu that indeed the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection." And in the hadith of Abu Muhammad from Abdullah bin Dinar (instead of Sayyiduna Ibn 'Umar radi Allahu anhu), it is Sayyiduna Abdullah bin 'Umar radi Allahu anhuma.
Authentication and referencing: Bukhari: 5783, Muslim: 2085, al-Muwatta' by Imam Malik: 1698.

1061—Sayyiduna Ibn 'Umar radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection." This hadith is brief.
Authentication and referencing: Same as above.

1062—Sayyiduna Abdullah radi Allahu anhu narrates from the Messenger of Allah sallallahu alayhi wa sallam that he said: "Indeed, whoever drags his garment out of arrogance, Allah will not look at him on the Day of Resurrection."
Authentication and referencing: Same as above.
Explanation: From these ahadith, it is understood that dragging one's garment out of arrogance is a major sin. Allah will not look with mercy at the person who, in this world, drags his lower garment, trousers, or shalwar on the ground out of arrogance. Therefore, it is better that the garment remains up to mid-calf, as this shows more humility and modesty. However, it is permissible to let the garment hang up to the ankles, so that the ankles remain uncovered, but there is no right for the garment to be below the ankles; this is arrogance, and a severe warning has been mentioned for it. 'Ala's father, Abdur Rahman bin Ya'qub, says: I asked Sayyiduna Abu Sa'id al-Khudri radi Allahu anhu about the izar (lower garment), and he said: I heard the Messenger of Allah sallallahu alayhi wa sallam say: "The izar of a believer is up to half the calves. There is no harm between that and the ankles, but what is below that will be in the Fire." He said this three times. "Whoever drags his izar out of arrogance, Allah will not look at him on the Day of Resurrection." (al-Ithaf al-Basim: 138, and its chain is sahih) Abu Jariyyah narrates that the Prophet sallallahu alayhi wa sallam advised Sayyiduna Jabir bin Sulaym radi Allahu anhu: "Keep your izar above mid-calf; if you cannot, then keep it above the ankles, and avoid letting your garment hang below the ankles, for this is arrogance, and Allah does not like arrogance." (Sunan Abi Dawud: 4084, and its chain is sahih) It is understood that letting the izar hang below the ankles is, in general, from arrogance, and only that person is exempt who always tries to keep his izar above the ankles, but due to human nature, sometimes it slips down unintentionally. Note that the izar should be such that it does not go below the ankles, i.e., it should be short. If there is a legitimate excuse, then there is leeway. Sayyiduna Ibn Mas'ud radi Allahu anhu narrates that he used to keep his izar low due to the ugliness of his calves. See Musannaf Ibn Abi Shaybah (8/207, H: 23806, and its chain is strong). (al-Ithaf al-Basim: p. 326, 227) It is narrated from Sayyiduna Abu Hurairah radi Allahu anhu that once a man was praying and his lower garment was hanging below his ankles, so the Messenger of Allah sallallahu alayhi wa sallam said to him: "Go and perform ablution (wudu)." So he went and performed ablution and returned. The Prophet said: "Go and perform ablution." So a man said: O Messenger of Allah! Why did you order him to perform ablution? The Prophet remained silent, then said: "This man was praying with his lower garment hanging, and Allah does not accept the prayer of a man who lets his garment hang below the ankles." (Abu Dawud: 4086, Hasan) Sayyiduna Abu Dharr radi Allahu anhu narrates from the Prophet sallallahu alayhi wa sallam that he said: "There are three persons with whom Allah will not speak on the Day of Resurrection, nor will He look at them, and for them is a painful punishment." The Messenger of Allah sallallahu alayhi wa sallam repeated this three times. Sayyiduna Abu Dharr radi Allahu anhu said: They are ruined and lost! O Messenger of Allah! Who are they? He said: "The one who lets his izar hang (below the ankles), the one who reminds others of his favors, and the one who sells goods by swearing falsely." (Muslim: 106) Sayyiduna Abu Hurairah radi Allahu anhu narrates that the Prophet sallallahu alayhi wa sallam said: "Whatever part of the izar hangs below the ankles will be in the Fire." (Bukhari: 5787) Sayyiduna Ibn 'Umar radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said: "Isbal (letting the garment hang) applies to the lower garment, shirt, and turban. Whoever drags any of these out of arrogance, Allah will not look at him on the Day of Resurrection." (Nasa'i: 5336, Hasan) From this last hadith, it is understood that just as letting the izar hang below the ankles is a major sin, so too is letting the shirt or turban hang excessively out of arrogance. Sayyiduna Abdullah bin 'Umar radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Whoever lets his garment hang out of arrogance, Allah will not look at him on the Day of Resurrection." Sayyiduna Abu Bakr radi Allahu anhu said: A part of my garment (unintentionally) hangs down, but if I am careful, it will not hang. The Messenger of Allah sallallahu alayhi wa sallam said: "You do not do so out of arrogance." (Bukhari: 3665) From this hadith, it is understood that the above-mentioned warnings are for the one who intentionally lets his izar hang out of arrogance, but if it happens unintentionally or due to negligence and he raises it upon noticing, then he is excused. And Allah knows best. Mawlana Abdur Rahman al-Dhahabi has also written a beneficial treatise on the prohibition of letting the garment hang below the ankles, titled "Izarat al-Mu'min."

1063—Sayyidah A'ishah radi Allahu anha says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, Allah loves gentleness in every matter."
Authentication and referencing: Bukhari: 6024, 2165, Tirmidhi: 2701, Ibn Majah: 3689.

1064—Sayyidah A'ishah radi Allahu anha says that the Messenger of Allah sallallahu alayhi wa sallam said... and she narrated this hadith.
Authentication and referencing: Same as above.

1065—It is narrated from Sayyidah A'ishah radi Allahu anha that a group of Jews came to the Messenger of Allah sallallahu alayhi wa sallam... and she narrated this hadith and said that the Prophet sallallahu alayhi wa sallam said: "A'ishah! Indeed, Allah loves gentleness in every matter."
Authentication and referencing: Same as above.

1066—It is narrated from Ibn Shihab that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, Allah loves gentleness in every matter." Imam Muslim also narrated this with his chain from Imam al-Zuhri with his chain in the same manner.
Authentication and referencing: Mursal: Ibn Shihab al-Zuhri narrated from the Messenger of Allah sallallahu alayhi wa sallam. The narration in Sahih Muslim is marfu' and has already been mentioned above.
Explanation: These ahadith teach gentleness and leniency, that Allah loves gentleness in all matters. Therefore, the servants should, keeping in mind what Allah loves, adopt gentleness in their mutual dealings instead of harshness. Yes, where the Shari'ah demands severity, then severity is better, but in all other matters, gentleness is preferred. See also hadith number 732.

1067—Sayyiduna Abu Sa'id al-Khudri radi Allahu anhu says that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, Allah is beautiful and loves beauty, and He also loves to see the effect of His blessing upon His servant, and He dislikes affliction and showing poverty."
Authentication and referencing: Its chain is weak: Abu Ya'la: 1055, Shu'ab al-Iman: 5790, 'Atiyyah al-'Awfi and Muhammad bin Abi Layla are weak.

1068—'Ubaydullah bin Sa'id bin Kathir bin 'Ufayr says that his father Sa'id narrated to him from his father, who narrated from his grandfather, that the Messenger of Allah sallallahu alayhi wa sallam said: "Indeed, Allah is beautiful and loves beauty." Muslim also narrated this with his chain from Sayyiduna Ibn Mas'ud radi Allahu anhu, who narrated from the Prophet sallallahu alayhi wa sallam, and he narrated it briefly.
Authentication and referencing: Its chain is weak: 'Ubaydullah bin Sa'id is weak, and there are other defects as well.
Benefit: Sayyiduna Abdullah bin Mas'ud radi Allahu anhu narrates from the Prophet sallallahu alayhi wa sallam that he said: "Whoever has even a mustard seed's weight of arrogance in his heart will not enter Paradise." A man said: "A person likes that his clothes and shoes are good." The Prophet sallallahu alayhi wa sallam said: "Indeed, Allah is beautiful and loves beauty. Arrogance is rejecting the truth and looking down on people." (Muslim: 91)