Tirmidhi

Explanation:
1:
These rights are such that by acting upon them, the bond of mutual brotherhood and love is strengthened. The rights mentioned in the hadith may not appear to be great outwardly, but in terms of their outcome and result, they are indeed very significant.

Note:

(Harith bin Abdullah al-A‘war is a weak narrator,
and Abu Ishaq al-Sabi‘i is a mudallis and a mixed-up (mukhtalit) narrator.

The author has mentioned the weakness (ta‘dīf) of Harith bin Abdullah al-A‘war,
and has also mentioned supporting evidences (shawahid),
and for this reason, he has graded the hadith as hasan,
and it is sahih li ghayrihi.
See: (al-Sahihah 1832,
) and refer to the next hadith.)

Commentary:

(1)
In order to establish peace in a Muslim society, it is necessary that all Muslims take care of each other's rights.
The Messenger of Allah (sallallahu alayhi wa sallam) has mentioned many things to maintain proper relations among Muslims.
These matters are also included among them.
Due to their importance, they have been declared as the rights of a Muslim.
So that every Muslim observes these matters regarding his brother, as a result of which mutual love will be established,
and fights and disputes will end, and peace will prevail.

(2)
Salam (greeting of peace) is a supplication; when a Muslim meets his brother, he gives him a prayer of peace.
This is a sign
that there is no hatred or malice in his heart for that brother.
That is, it is the duty of a Muslim
not to think ill of another Muslim.
Only then will he be able to fulfill the right of salam.
The one to whom salam is given
is also obliged
to respond to the salam with the same feelings.
See: (Hadith: 1435)

(3)
Among the etiquettes of salam is also
that the younger greets the elder, the rider greets the pedestrian, the one walking greets the one sitting, and the smaller group greets the larger group.
See: (Sahih al-Bukhari, Al-Isti'dhan, Chapter: The greeting of the few to the many, Hadith: 6231, and Chapter: The rider greets the walker, Hadith: 6232)

(4)
By invitation is meant an invitation to food.
Whether this invitation is from a wealthy person
or a poor person, it should be accepted,
even if only simple food is offered.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
If I am invited to a meal of a sheep's foot,
I will accept that invitation,
and if I am given a sheep's foot as a gift, I will accept it. (Sahih al-Bukhari, Al-Nikah, Chapter: Whoever responds to a meal of a sheep's foot, Hadith: 5178)

(5) (wa yujeebuhu idha da'ahu)
Its meaning can also be
that when a Muslim calls another Muslim, he should not ignore his words.
It is possible that he needs some help or advice.
If it is possible to help or give advice, it will benefit him,
and the one who helps or gives advice will receive reward.

(6)
To supplicate upon sneezing means that when someone sneezes and says (alhamdulillah),
then the other should definitely say (yarhamuk Allah),
meaning, may Allah have mercy on you.
This is a supplication from one Muslim to another.
When (yarhamuk Allah) is said, the one who sneezed should say: (yahdikum Allah wa yuslihu balakum)
May Allah guide you
and rectify your affairs. (Sahih al-Bukhari, Al-Adab, Chapter: When someone sneezes, how should he be blessed?, Hadith: 6224)
If the one who sneezes does not say (alhamdulillah),
then (yarhamuk Allah) should not be said to him.
See: (Sahih Muslim, Al-Zuhd wal-Raqa’iq, Chapter: Blessing the one who sneezes and the dislike of yawning, Hadith: 2991)

(8)
Visiting to inquire about the well-being of a sick person is also a right of a sick Muslim upon others.
On this occasion, it is Sunnah to comfort the patient and supplicate for him, for example, to say: (la ba’sa tahurun in sha’ Allah ta’ala)
No harm,
if Allah wills, this illness is a purification (from sins). (Sahih al-Bukhari, Al-Marad, Chapter: Visiting the sick among the Bedouins, Hadith: 5656)
And this supplication should also be made:
(adhhib al-ba’sa rabba al-nas, ishfi wa anta al-shafi, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman)
O Lord of mankind! Remove the illness,
grant healing, You are the Healer, there is no healing except Your healing, grant such a healing that leaves behind no illness. (Sahih al-Bukhari, Al-Marad, Chapter: The supplication of the visitor for the sick, Hadith: 5675)

(9)
Accompanying the deceased and performing his funeral prayer is also an obligatory right.
It is permissible to return after performing the funeral prayer,
but helping in preparing the grave and in the burial, and returning after the burial, is a cause for double reward.
See: (Sunan Ibn Majah, Hadith: 1539)

(10)
Wishing good for the believer means to have goodwill for him,
and to treat him in the manner in which one expects to be treated by others. For example, just as a person wishes
to be respected
and not to be dishonored,
likewise, he should respect others and avoid dishonoring them.
Just as he wishes that others help him in difficulty,
he should also help others.