This excerpt is taken from the book Al-Arba'oon Al-Wiladaniyyah by Muhammad bin Suleiman Al-Muhanna
الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ، وَالصَّلَاةُ وَالسَّلامُ عَلَى سَيِّدِ الأَنْبِيَاءِ وَالْمُرْسَلِينَ، وَعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ، وَبَعْدا
Hadith Number: 1
عن ابن عمر رضي الله عنهما، قال: قال رسول الله صلى الله عليه وسلم: بني الإسلام على خمس، شهادة أن لا إله إلا الله وأن محمدا رسول الله، وإقام الصلاة، وإيتاء الزكاة، والحج، وصوم رمضان.
It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them) that the Messenger of Allah ﷺ said: Islam is built upon five things. First, to testify that there is no deity except Allah and that Muhammad ﷺ is the true Messenger of Allah, and to establish prayer, and to give zakat, and to perform Hajj, and to fast during Ramadan.
Reference: Sahih al-Bukhari: 8
Explanation:
In this hadith, the Prophet ﷺ informs us that there are five things which are the most important duties and obligations of the religion of Islam, and these matters are called the (Pillars of Islam).
First Pillar:
To testify that there is no deity except Allah and that Muhammad ﷺ is the Messenger of Allah. This pillar is the greatest among all the pillars; thus, whoever says with his tongue: [أشهد ألا إله إلا الله، وأن محمدًا رسول الله] and believes in it with his heart, enters into the religion of Islam.
Second Pillar:
Establishing prayer, indeed prayer (after the Shahadatain) is the greatest pillar of Islam, which is why the Prophet ﷺ mentioned it immediately after these two.
Third Pillar:
Zakat; Zakat is the amount of wealth prescribed by Shariah, and it is obligatory for a Muslim to give it to the poor, needy, and other eligible recipients.
Fourth Pillar:
Fasting in Ramadan; It is obligatory for a Muslim to fast the entire month of Ramadan, except for those who are excused (those with valid Shariah excuses).
Fifth Pillar:
Performing Hajj to the House of Allah (Kaaba), and this is obligatory once in a lifetime for the person who has the means to reach there.
These are the pillars upon which the foundation of Islam is established, and the details of their rulings and etiquettes are mentioned in the books of Aqeedah and Fiqh.
Hadith Number: 2
عن أنس رضي الله عنه، قال: سئل النبي صلى الله عليه وسلم عن الكبائر؟ قال: الإشراك بالله، وعقوق الوالدين، وقتل النفس، وشهادة الزور.
Sayyiduna Anas رضي الله عنه narrated that when the Prophet ﷺ was asked about major sins, he ﷺ said: Associating partners with Allah, disobedience to parents, taking a life unjustly, and giving false testimony.
Reference: Sahih al-Bukhari: 2653
Explanation:
In this hadith, the Prophet ﷺ informs us about four matters that are among the major sins and grave errors. The major sins mentioned by the Prophet ﷺ in this hadith are four:
First:
Associating partners with Allah; because associating partners with Allah expels a Muslim from Islam and places him in disbelief. Also, because it is the cause of eternal dwelling in Hell, as Allah Almighty has said: [إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ وَمَا لِلظَّالِمِينَ مِنْ أَنصَارِ]
Translation: Indeed, whoever associates others with Allah, Allah has forbidden Paradise for him, and his refuge is the Fire. And there are not for the wrongdoers any helpers.
Reference: Al-Ma'idah: 72
Second:
Disobeying parents; and this includes: abandoning them (breaking ties), severing relations with them, causing them pain through words or actions, not obeying them, and various forms of mistreatment towards them.
Third:
Killing a soul; killing is a great sin, and it is a cause of Allah's wrath and entry into Hell, as Allah Almighty has said: [وَمَن يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا]
And whoever kills a believer intentionally, his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.
Reference: An-Nisa: 93
Fourth:
Giving false testimony; and "force" here means lying, so whoever gives false testimony against another has committed a sin that is a statement of denial (disliked speech) and one of the major sins.
And it is obligatory upon a Muslim to be truthful in everything, and among these is: truthfulness in giving testimony. Therefore, when testimony is sought from him about something, whether in courts or elsewhere, he should give testimony with truth and honesty, and avoid false testimony and lying; so that he does not fall into any of the major sins.
Hadith Number: 3
عن ابن جريج، أنه سمع أبا الزبير، يقول: سمعت جابرا، يقول: سمعت النبي صلى الله عليه وسلم، يقول :المسلم من سلم المسلمون من لسانه، ويده.
It is narrated from Sayyiduna Jabir رضي الله عنه that I heard the Messenger of Allah ﷺ say: A Muslim is one from whose tongue and hand the Muslims are safe.
Reference: Sahih al-Bukhari: 6484], [Sahih Muslim: 41
Explanation:
A Muslim is sometimes strong in Islam and sometimes weak in Islam, just as a believer is sometimes strong in faith and sometimes weak in faith.
So, the Muslim who is characterized by the strength of Islam, its perfection, and its completeness, is the true Muslim, and his Islam is the real Islam which Allah likes and is pleased with.
And the Prophet ﷺ has informed us in this hadith that a true Muslim is one who protects his tongue and his hand; so he does not harm Muslims with his tongue nor with his hand, neither insults them, nor backbites them, nor causes them pain with his tongue, nor hits them, nor treats them badly, nor oppresses them with his hand.
These are the qualities of a person whose Islam is complete; that Muslims remain safe from his tongue and his hand (harm).
And as for the person who harms Muslims with his tongue or his hand, then he is a deficient in Islam, weak in faith, and not liked by Allah the Exalted.
Hadith Number: 4
عن أبي هريرة، عن النبي صلى الله عليه وسلم، قال: آية المنافق ثلاث، إذا حدث كذب، وإذا وعد أخلف، وإذا اؤتمن خان.
Narrated by Sayyiduna Abu Huraira رضي الله عنه, who reported from the Messenger of Allah صلی اللہ علیہ وسلم that he ﷺ said: The signs of a hypocrite are three: when he speaks, he lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays.
Reference: Sahih al-Bukhari:33, Sahih Muslim:59
Explanation:
Hypocrites are the worst among Allah's creation, and Allah Almighty has informed us about their condition in the Hereafter, so He said: [إِنَّ الْمُنفِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ]
Translation: Indeed, the hypocrites will be in the lowest depths of the Fire, and you will never find for them a helper.
Reference: An-Nisa: 145
And in this hadith, the Prophet ﷺ mentioned three signs for us; that is, three signs of a hypocrite; so that we may avoid them and be cautious of them.
First sign: Lying.
Second sign: Breaking promises.
Third sign: Betraying trusts.
These three traits are the traits of a hypocrite. As for a believer; when he speaks, he speaks the truth and does not lie, and when he makes a promise to someone, he does not break that promise, rather he fulfills and honors it, and when someone entrusts him with a trust, he delivers that trust without hesitation, delay, or evasion.
And similarly, when someone tells him a piece of news or a secret, and asks him to keep that news or secret hidden, he keeps it hidden and does not inform anyone about it; because revealing secrets is one of the types of betrayal. We ask Allah for protection from it.
Hadith Number: 5
عن أبي سفيان، قال: سمعت جابرا، يقول: سمعت النبي صلى الله عليه وسلم، يقول: إن بين الرجل، وبين الشرك والكفر، ترك الصلاة.
It is narrated from Sayyiduna Jabir رضي الله عنه that I heard the Messenger of Allah ﷺ say: The thing that connects a person to shirk and kufr is abandoning prayer.
Reference: Sahih Muslim: 82
Explanation:
Prayer is the greatest pillar of Islam after the Shahadah (شهادة ألا إله إلا الله، وأن محمدا رسول الله) (the testimony that there is no deity except Allah and Muhammad ﷺ is the Messenger of Allah). That is why many verses command its establishment and forbid abandoning it, and it is also mentioned in numerous ahadith narrated from the Prophet ﷺ.
And this hadith indicates the severity of being negligent in prayer; thus, the Prophet ﷺ clearly stated that there is nothing between a person and disbelief and polytheism except abandoning prayer, so if he abandons it, he reaches disbelief and associating partners with Allah. We seek refuge in Allah from that.
And in this, there is clear evidence that abandoning prayer is the greatest among major sins and the most destructive act, and it is a graver sin than major sins such as usury, adultery, theft, and drinking alcohol; despite the fact that these sins are also among the major sins.
Therefore, it is obligatory upon every Muslim man and woman to have the utmost zeal for prayer and to give it the highest level of care; because its performance is a cause of goodness, blessing, and provision, and a means to Paradise, forgiveness, and the pleasure of Allah.
Hadith Number: 6
عن عبدالله بن مسعود رضي الله عنهقال: سألت النبي صلى الله عليه وسلم، أي العمل أحب إلى الله؟ قال: الصلاة على وقتها، قال: ثم أي؟ قال: ثم بر الوالدين،
Sayyiduna Abdullah bin Mas'ud رضي الله عنه says that I asked the Messenger of Allah ﷺ which deed is most beloved to Allah Almighty. He ﷺ replied: "To pray at its appointed time." Then I asked, "What next?" He ﷺ said: "To be good and dutiful to one's parents."
Reference: Sahih al-Bukhari: 527, Sahih Muslim: 85
Explanation:
The Companions of the Prophet ﷺ used to ask him about those righteous deeds which are beloved to Allah and by which He is pleased; so that they could attain nearness to Allah through them.
And in this hadith, the noble companion Abdullah bin Mas'ud, may Allah be pleased with him, informed us that he asked the Prophet ﷺ about the good deeds that are beloved to Allah, and the Prophet ﷺ mentioned before him that the most important and most beloved deeds to Allah are: performing the prayer at its appointed time; that is, at its earliest time. Therefore, hastening to pray at the earliest time is a sign of eagerness and love for it, and whoever loves to obey Allah, Allah loves him.
Thus, it is obligatory upon Muslim men and women to have the utmost eagerness for prayer; men should perform it in the mosques in congregation with the Muslims, and women should perform it at home at its earliest time.
And among the matters that it is necessary to warn about (is this): It is obligatory upon every Muslim man and woman to recognize the times of prayer, because the matter of prayer times is very important, and whoever deliberately abandons prayer and does not perform it until its time has passed, then he has committed one of the great sins and one of the major sins.
Then the Prophet ﷺ mentioned in this hadith another good deed for them which is beloved to Allah Almighty, and that is to treat parents with kindness (Birr al-Walidayn).
And good treatment of parents is among the closest and greatest beloved deeds and acts of obedience to Allah, the Exalted. It means that the children — whether son or daughter — do good to their parents through their words and actions; and that is by obeying them, honoring them, taking care of them, and not mistreating them in any way through words or actions; because mistreatment is among the disobediences to parents (rights), and it is among the major sins, for which we seek Allah's forgiveness and well-being.
Hadith Number: 7
عن عثمان بن عفان، قال: سمعت رسول الله صلى الله عليه وسلم، يقول: من توضأ للصلاة، فأسبغ الوضوء، ثم مشى إلى الصلاة المكتوبة، فصلاها مع الناس، أو مع الجماعة، أو في المسجد، غفر الله له ذنوبه.
It is narrated from Sayyiduna Uthman bin Affan (may Allah be pleased with him) that I heard the Messenger of Allah ﷺ say: Whoever performs ablution for prayer and completes the ablution, then goes to the obligatory prayer and prays with the people or in congregation or in the mosque, Allah will forgive his sins.
Reference: Sahih Muslim: 232
Explanation:
In this hadith, the Prophet ﷺ has informed us about a great deed, that whoever performs it, Allah will reward him with the best reward, and that best reward is: Allah will forgive his sins.
And this deed is related to prayer, and it consists of three matters that a Muslim performs to attain closeness to Allah Almighty:
First: That he performs complete ablution (perfect wudu), and completing wudu means to make it perfect and complete, so that water definitely reaches every part of the limbs required for wudu.
Second: That he walks towards the mosque with the intention of performing the "Salat Maktubah," which means the obligatory prayer.
Third: That he performs the obligatory prayer in congregation with the Muslims.
So whoever does this: performs complete ablution, then proceeds towards the mosque, and then prays with the congregation, has obtained this excellent reward: that Allah will forgive his sins, and whoever Allah has forgiven, then he is among the successful in this world and the Hereafter.
Hadith Number: 8
عن أبى هريرة، قال: قال رسول الله صلى الله عليه وسلم: من كذب علي متعمدا، فليتبوأ مقعده من النار.
It is narrated from Sayyiduna Abu Hurairah (RA) that he said: The Messenger of Allah ﷺ said: Whoever deliberately lies upon me, let him prepare his place in the Fire.
Reference: Sahih Muslim: 8
Explanation:
In the Prophet’s ﷺ hadith, lying is among the major sins and great mistakes; so whoever fabricates any statement and claims that it is the speech of the Prophet ﷺ, then he has committed a very great sin of falsehood.
And whoever narrates a false hadith attributed to the Messenger of Allah ﷺ (without clarifying that it is false), then he has transgressed limits, committed oppression, and perpetrated a great evil. And it is regrettable that false hadiths attributed to the Prophet ﷺ have spread widely.
And it is also regrettable that some righteous people, with good intentions, spread these ahadith, and this is a great evil from which it is obligatory upon us to advise one another to avoid.
The Prophet ﷺ said: [إن كذبا علي ليس ككذب على أحد ؛ فمن كذب علي متعمدا فليتبوأ مقعده من النار]
Indeed, telling a lie against me is not like telling a lie against anyone else; so whoever deliberately lies about me, let him prepare his place in the Fire (Hell). (Narrated by Bukhari).
Reference: Sahih al-Bukhari:1291
And the Prophet ﷺ said: [من حدث عني حديثا وهو يرى أنه كذب، فهو أحد الكاذبين]
Whoever narrates from me a hadith which he thinks is false, then he is one of the liars. (Narrated by Tirmidhi, who said this hadith is Hasan Sahih).
Reference: Sunan al-Tirmidhi:2662
Therefore, it is obligatory upon us to verify the authenticity of ahadith before attributing them to the Prophet ﷺ. And it is by Allah’s grace upon us that He has made the verification of ahadith easier in this era, which is possible through consulting authentic books and websites.
And among the most famous books in this field are the books of Sheikh Albani, may Allah have mercy on him.
Hadith Number: 9
عن عبد الله بن مسعود، عن النبي صلى الله عليه وسلم، قال: لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر،
Narrated from Sayyiduna Abdullah bin Mas'ud, may Allah be pleased with him, who narrated from the Prophet ﷺ, who said: Whoever has even an atom's weight of arrogance in his heart will not enter Paradise.
Reference: Sahih Muslim: 91
Explanation:
The religion of Islam is a religion of pure morals and noble qualities; therefore, it commands gentleness, humility, and modesty, and forbids pride, arrogance, and seeking greatness.
And in this hadith, there is a warning from the Prophet ﷺ for those arrogant people who consider others insignificant and show pride over them; thus, arrogant people will not enter Paradise. We ask Allah for safety and well-being.
And the statement of the Prophet ﷺ: "The person who has even an atom's weight of arrogance in his heart will not enter Paradise," means that arrogance is a serious matter, no matter how small it is, even if it is as little as an atom, and this is a very small amount.
And the Prophet ﷺ informed us about the meaning of arrogance, saying: "Arrogance is to reject the truth and to consider people insignificant." ،،بطر الحق،، means: to reject it, and ،،غمط الناس،، means: to consider them insignificant.
And what indicates the prohibition and condemnation of arrogance is the Prophet’s ﷺ statement: [من تعظم في نفسه، أو اختال في مشيته، لقي الله وهو عليه غضبان]
Whoever considers himself great or acts arrogantly, he will meet Allah while Allah is angry with him.
Reference: (This has been narrated by Bukhari in "Al-Adab Al-Mufrad:549" with a strong chain of narration).
So when we realize that arrogance is a great sin and a blameworthy trait, it becomes obligatory upon us to avoid it, and to perform those good deeds that keep us away from it; such as accepting advice, humbling oneself before the truth, and loving the poor, the weak, the needy, and servants, etc.; treating them gently, taking care of them, and adopting humility towards them; because these are the matters that purify the heart and free the self from pride, arrogance, and haughtiness.
Hadith Number: 10
عن عثمان رضي الله عنه، عن النبي صلى الله عليه وسلم، قال: خيركم من تعلم القرآن وعلمه.
Sayyiduna Uthman bin Affan (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: The best among you is the one who learns the Quran and teaches it.
Explanation:
This hadith indicates the importance of learning and teaching the Holy Quran; thus the Prophet ﷺ informs us that those who learn the Quran and those who teach it are the best, most excellent, and purest among people.
And when the noble Tabi'i Abu Abdur Rahman As-Sulmi narrated this hadith (and he is the one who narrated it from our master Uthman bin Affan, may Allah be pleased with him), he said: It is this very matter that made me sit in that place, meaning that he sat for decades teaching the Quran in the desire for the virtue and goodness mentioned in this noble hadith.
And for this reason; it is obligatory for every Muslim man and woman to take care of the Quran, so they should be eager to learn it, memorize it, and master it, and then participate in teaching it to others.
And among the beneficial and best deeds is: joining the circles of Quran memorization in mosques, madrasas, and institutions for the purpose of learning; so whoever does this is upon goodness, light, and guidance.
Hadith Number: 11
عن أبي هريرة رضي الله عنه، قال قال النبي صلى الله عليه وسلم: كلمتان حبيبتان إلى الرحمن خفيفتان على اللسان، ثقيلتان في الميزان، سبحان الله وبحمده، سبحان الله العظيم.
Sayyiduna Abu Hurairah رضي الله عنه said that the Prophet ﷺ said: There are two phrases which are very dear to Allah, the Blessed and Exalted, which are light on the tongue but heavy on the scales on the Day of Judgment, and these blessed words are:
[سبحان الله وبحمده، سبحان الله العظيم]
Reference: Sahih al-Bukhari: 7563], [Sahih Muslim: 2694]
Explanation:
The Prophet ﷺ encouraged us to engage in abundant remembrance (dhikr), and explained its virtue and importance for us. He prescribed morning and evening adhkar, the adhkar before sleeping, and the adhkar upon waking; all these and similar examples are mentioned in books of adhkar, such as Imam Nawawi’s, may Allah have mercy on him, "Kitab al-Adhkar," and Ibn Baz’s, may Allah have mercy on him, "Tuhfat al-Akhyar," and Qahtani’s, may Allah have mercy on him, "Hisn al-Muslim," etc.
There are also some general adhkar (unrestricted adhkar) which it is recommended for a Muslim to say at all times, without any restriction of time or number; among these is saying: [سبحان الله والحمد لله، ولا إله إلا الله، والله أكبر، ولا حول ولا قوة إلا بالله].
And among them are these two great phrases: [سبحان الله وبحمده، سبحان الله العظيم], so our Prophet, peace and blessings be upon him, has informed us that they are distinguished due to three characteristics:
① Both are light on the tongue, so it is very easy for a person to recite them without any difficulty.
② Both are weighty on the scale, meaning: whoever says them will receive such a great reward that Allah will fill the scales of their good deeds.
③ Both are beloved to the Most Merciful; that is, Allah, the Blessed and Exalted, loves these two, which indicates that these two phrases are of utmost importance and greatness.
For all these reasons, we should make an effort to recite these two great phrases and other absolute remembrances, and always be eager to recite them frequently; so that we may attain great reward from the Generous Lord, Glorified and Exalted is He.
Hadith Number: 12
عن أبي هريرة رضي الله عنه، قال: أوصاني خليلي صلى الله عليه وسلم بثلاث: صيام ثلاثة أيام من كل شهر، وركعتي الضحى، وأن أوتر قبل أن أنام.
Sayyiduna Abu Hurairah رضي الله عنه said, my beloved ﷺ advised me to fast on three specific days of every month. Similarly, he also advised to pray two rak'ahs of Duha prayer, and also to perform Witr prayer before going to sleep.
Reference: Sahih al-Bukhari:1981
Explanation:
Sayyiduna Abu Hurairah رضي الله عنه is a highly respected companion who was close to the Messenger of Allah ﷺ. He informs us about the advice given by the Prophet ﷺ for himself by saying: ،،اوصانی خلیلی،، (My beloved advised me); and the word "Khalili" (my beloved) is similar to the word "Habibi" (my dear), but it indicates a much greater love; thus this word is more eloquent and powerful than "Habibi."
He says: My beloved advised me on three matters:
First advice:
Fasting three days every month; and fasting three days every month is a great Sunnah. Its virtue is very great, and the Prophet ﷺ has informed that fasting three days every month is like fasting the entire year, and this is Allah's mercy and grace upon His servants. This refers to voluntary fasts; and it is such that a person fasts three days every month, whether those three days are consecutive or separate.
Second Advice:
The advice of the Duha (forenoon) prayer; and this is two rak'ahs or more performed at the time of Duha. It is the middle of the morning, so it is recommended for a Muslim to pray two, four, or more rak'ahs at the time of Duha; because its reward is great and its virtue is immense.
Third Advice:
The Witr's recommendation; and Witr is the best among the voluntary prayers, its time lasts from after the Isha prayer until the Fajr call to prayer; and it is such that a Muslim prays voluntarily one, three, five, or more rak'ahs for Allah, the important thing is that their number is odd, and the word "Witr" means exactly this.
This is the advice of the Prophet ﷺ to Abu Hurairah رضي الله عنه, and it is a recommendation from our Messenger and Beloved Muhammad عليه الصلاة والسلام to all of us.
Hadith Number: 13
عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: أقرب ما يكون العبد من ربه وهو ساجد، فأكثروا الدعاء.
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: A servant is closest to his Lord when he is in prostration, so increase supplication in it.
Reference: Sahih Muslim: 482
Explanation:
Allah Almighty has commanded His servants to attain nearness to Him through various kinds of closeness and different forms of obedience.
And among the greatest things that bring one closer to Allah is prayer, with its obligatory and voluntary parts; so when a Muslim enters into his prayer, he is close to Allah Almighty.
And despite the fact that the entire prayer brings the believing servant closer to Allah, during the prostration he is in the greatest state of closeness; because the servant humbles himself before Allah in his prostration, glorifies and sanctifies Him, and in a state of humility, meekness, poverty, and need, he supplicates to Him.
That is why prostration is one of the places where supplications are accepted, as the Prophet ﷺ said in another hadith: [وأما السجود فاجتهدوا في الدعاء فقمن أن يستجاب لكم]
And as for prostration, make a strong effort in supplication during it, for it is worthy that your supplication be accepted.
Reference: Sahih Muslim:479
And ،،قمن،، means: ،،حري،،, that is, it is hoped that supplications will be accepted in it.
Therefore, it is recommended for a person to prolong the prostration and frequently supplicate; because prostration and supplication are among the greatest means of goodness and success in this world and the Hereafter.
Hadith Number: 14
عن ثابت بن الضحاك، عن النبي صلى الله عليه وسلم قال : .....ولعن المؤمن كقتله......
Sayyiduna Thabit bin Dhahak رضي الله عنه and from him the Prophet Muhammad صلی اللہ علیہ وسلم said: ........and cursing a believer is equivalent to killing him...........
Reference: Sahih al-Bukhari: 6105, Sahih Muslim: 110
Explanation:
Cursing is a very great sin and a major disobedience.
And our Prophet ﷺ has warned us in many hadiths against cursing and has prohibited it. One of these hadiths is this, and it is the statement of the Prophet ﷺ: [ولعن المؤمن كقتله]
Cursing a believer is like killing him.
And among them is also the statement of the Prophet ﷺ: [لا تلاعنوا بلعنة الله، ولا بغضبه]
Do not curse one another with the curse of Allah and His wrath. (This was narrated by Tirmidhi who said this hadith is Hasan Sahih).
Reference: Sunan Tirmidhi: 1976
And the Prophet ﷺ has informed as follows: [ أن الرجل إذا لعن شيئًا بغير حق، فإن اللعنة ترجع إليه]
Indeed, when a person unjustly curses something, that curse returns to him. It is narrated with a good chain of transmission in Sunan Abi Dawood:
Reference: Sunan Abi Dawood: 4905
(It means) that curse returns to the one who utters it. And Al-Tabarani has narrated with authentic chains from Salamah bin Akwa’ (may Allah be pleased with him), who said: [ كنا إذا رأينا الرجل يلعن أخاه، رأينا أنه قد أتى بابا من الكبائر]
When we saw a person cursing his brother, we used to think that he had stepped onto one of the gates of major sins.
Reference: Al-Mu’jam al-Awsat by Al-Tabarani: 6674
Sheikh Ibn Baz (may Allah have mercy on him) said: [ لعن المسلم كبيرة من كبائر الذنوب]
Cursing a Muslim is one of the major sins.
Reference: Al-Durar al-Thariya min al-Fatawa al-Baziyah: 390
And it is a distressing and regrettable matter that cursing has become widespread among many Muslims. And Allah is the One whose help is sought. Therefore, it is obligatory upon all of us to reject it, avoid it, and strongly advise others to avoid it to the utmost degree.
Hadith Number: 15
عن أبي هريرة رضي الله عنه، أن رسول الله صلى الله عليه وسلم، قال: قال الله: أنفق يا ابن آدم أنفق عليك.
Sayyiduna Abu Hurairah رضي الله عنه narrated that the Messenger of Allah ﷺ said: Allah Almighty says, O son of Adam! Spend, and I will give to you.
Reference: Sahih al-Bukhari:5352], [Sahih Muslim:993
Explanation:
Among the greatest qualities of Allah’s believing servants that He has praised is spending in the way of Allah. Regarding this, Allah Almighty says:
[ الم ]،[ذَلِكَ الْكِتَبُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ]،[الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَهُمْ يُنفِقُونَ]
Translation: [Alif Lam Meem], [This is the Book about which there is no doubt, a guidance for those conscious of Allah], [Who believe in the unseen, establish prayer, and spend out of what We have provided for them].
Reference: Al-Baqarah:1 to 3
And spending includes many things, among which is a man spending on his wife and children, and among them is spending on the poor and needy, and among them is spending on good causes; such as publishing the Holy Quran, distributing beneficial books, treating the sick, and other welfare projects.
And in this hadith, there is a promise from Allah Almighty for the person who spends his wealth in good causes, that Allah will spend on him, provide for him from His bounty, and grant him a replacement (reward) from His vast generosity,
As Allah Almighty has said:
[قُلْ إِنَّ رَبِّي يَبْسُطُ الرِّزْقَ لِمَن يَشَاءُ مِنْ عِبَادِهِ وَيَقْدِرُ لَهُ وَمَا أَنفَقْتُم مِّن شَيْءٍ فَهُوَ يُخْلِفُةٌ وَهُوَ خَيْرُ الرَّازِقِينَ]
Translation: Say, "My Lord enlarges provision for whom He wills among His servants and restricts [it] for whom He wills. And whatever thing you spend - He will compensate it; and He is the best of providers."
Reference: Saba:39
So whoever spends on his family, or on his parents, or on his relatives, or on the poor and needy, or spends in various good deeds, Allah records reward and recompense for him, and grants him provision which becomes a replacement for what he has spent. This is the bounty of Allah; He grants it to whom He wills, and Allah is the Most Bountiful.
Hadith Number: 16
وعن أبي هريرة، عن النبي صلى الله عليه وسلم، قال: ما يصيب المسلم من نصب، ولا وصب، ولا هم، ولا حزن، ولا أذى، ولا غم، حتى الشوكة يشاكها، إلا كفر الله بها من خطاياه.
Sayyiduna Abu Hurairah (may Allah be pleased with him) narrated that the Prophet ﷺ said: Whenever a Muslim is afflicted with any hardship, illness, sorrow, distress, or grief—even if it is the prick of a thorn—Allah expiates his sins because of it.
Reference: Sahih al-Bukhari: 5642, Sahih Muslim: 2573
Explanation:
A person in this world remains a victim of trials, difficulties, worries, and sorrows. And in this hadith, the Prophet ﷺ tells us a great thing that we should remember in all our circumstances; because it is something that pleases the heart and brings tranquility.
That thing is that whatever fatigue (trial), illness (affliction), worry, sorrow, pain, or distress a person experiences, Allah Almighty erases his sins in return for them. Thus, these trials become a cause for the forgiveness of sins, their erasure, and elimination, so a person emerges from the hardship purified from his sins and mistakes and closer to his Lord and Master.
And your ﷺ statement: [حتى الشوكة يشاكها] "even the thorn that pricks him," is evidence that the pain a person suffers becomes an expiation for him, no matter how minor the pain, even if it is as small as a thorn prick.
When a person comes to know this, he should be happy with Allah's grace and should strive to always be patient, hopeful for reward, and content with Allah. So whoever is content with Allah, Allah becomes pleased with him, makes him happy, honors him, blesses him with bounties, and grants him.
Hadith Number: 17
عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: لا تدخلون الجنة حتى تؤمنوا، ولا تؤمنوا حتى تحابوا أولا، أدلكم على شيء إذا فعلتموه تحاببتم، أفشوا السلام بينكم.
Narrated by Sayyiduna Abu Huraira (may Allah be pleased with him) that the Messenger of Allah ﷺ said: You will not enter Paradise until you believe, and you will not be a true believer until you love one another. Shall I not tell you something that if you do, you will love one another? Greet each other with abundant salaam.
Reference: Sahih Muslim: 54
Explanation:
This hadith encourages us towards a very important matter: that we become loving towards one another. The Prophet ﷺ informs us that we will not enter Paradise until we become believers, and we cannot truly be believers until we love one another. And to create mutual love among us, there is a very easy and simple act, which if we do, love will become common among us.
That easy and simple act is "spreading the greeting of peace (Salam)." And spreading Salam means to disseminate it among people and make it a common practice.
So from this hadith, we understand that Salam among Muslims is the cause of attaining love among them, and attaining love leads to an increase in faith, and an increase in faith leads to entering Paradise.
And the best form of Salam is for a person to say: ،،السلام عليكم ورحمة الله وبركاته،،. And the best form of response is: ،،وعليكم السلام ورحمة الله وبركاته،،۔.
So if a person says ،،السلام عليكم ورحمة الله،،, or simply says ،،السلام عليكم،،, then, God willing, this is sufficient, but the complete salam is better, and that is to say: ،،السلام عليكم ورحمة الله وبركاته،،.
Therefore, a Muslim should be eager to spread the salam, make an effort to do so, and not feel shy about it, because it is a cause of reward, an increase in faith, and a means of entering Paradise.
Hadith Number: 18
عن عبد الرحمن بن أبي سعيد الخدري، عن أبيه، أن رسول الله صلى الله عليه وسلم ، قال: لا ينظر الرجل إلى عورة الرجل، ولا المرأة إلى عورة المرأة،
Abdur-Rahman bin Abi Saeed, may Allah have mercy on him, narrates from his father that the Messenger of Allah ﷺ said: A man should not look at the private parts of another man, and a woman should not look at the private parts of another woman.
Reference: Sahih Muslim: 338
Explanation:
This hadith indicates a very important matter which it is obligatory for us to know and act upon.
So whether a person is a man or a woman, they have an 'awrah (private parts) which it is obligatory to cover, and it is obligatory upon others to lower their gaze from it. This applies to the relationship of a man with a man and a woman with a woman, and in the relationship of a man with a woman and a woman with a man, it is even more necessary. When we have understood this, it becomes obligatory upon us to protect and cover our 'awrah; so that people cannot see it, and we should never be negligent in this, neither in looking nor in touching. We must realize that this is a matter in which no leniency, negligence, or joking is permissible under any circumstances.
Hadith Number: 19
عن الصعب بن جثامة الليثي، أنه أهدى لرسول الله صلى الله عليه وسلم حمارا وحشيا وهو بالأبواء، أو بودان فرده عليه، فلما رأى ما في وجهه، قال: إنا لم نرده عليك ، إلا أنا حرم.
Sayyiduna Sa'b bin Jathamah Laithi رضي الله عنه said that when they were at Abwa or Wadaan, they gave the Prophet ﷺ a zebra as a gift, but he returned it. Then, when he saw the displeasure on their faces, he said the only reason for returning it was that we are in the state of Ihram.
Reference: Sahih al-Bukhari:1825], [Sahih Muslim:1193
Explanation:
The Companions رضي الله عنهم liked to present gifts to the Prophet ﷺ, and it was the blessed habit of the Prophet ﷺ that he accepted gifts and would give a return gift (present) in exchange.
During the journey of Hajj, a man named Sa'b bin Juthamah came to the Prophet ﷺ with a game (prey) that he had hunted for the Messenger of Allah ﷺ so that he might eat from it. However, the Prophet ﷺ did not accept that gift because he was in the state of Ihram (consecration), and hunting is prohibited during Ihram. When the Prophet ﷺ returned the gift to the man, he became sad and affected. Therefore, the Prophet ﷺ took the initiative to explain the excuse and state the reason, saying: [إنا لم نرده عليك إلا أنا حرم]
We have returned it to you only because we are in the state of Ihram.
This comforted the man's heart, and he began to inform his companions and students of this news.
From this, we learn the importance of taking the initiative to clarify reasons and explain excuses so that we may block the path of Satan, following the command of Allah, the Exalted:
[وَقُل لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ إِنَّ الشَّيْطَانَ يَنزَعُ بينهم]
Translation: And tell My servants to say that which is best. Indeed, Satan sows discord among them.
Reference: Al-Isra: 53
And Imam Nawawi mentioned this hadith in the book "Riyadh as-Salihin" under the chapter of good manners; to explain that consoling the heart, caring for others, and excusing them are among the noble morals (best ethics).
Hadith Number: 20
قال: كنا مع حذيفة، فقيل له: إن رجلا يرفع الحديث إلى عثمان، فقال له حذيفة سمعت النبي صلى الله عليه وسلم يقول: لا يدخل الجنة قتات.
We were with Sayyiduna Hudhaifa (may Allah be pleased with him), and it was said to him that there is a person who conveys the matters of this place to Uthman. Upon this, Hudhaifa (may Allah be pleased with him) said that I heard the Prophet ﷺ say that no backbiter will enter Paradise.
Reference: Sahih al-Bukhari: 6056, Sahih Muslim: 105
Explanation:
This hadith is among those that warn us against the afflictions of the tongue. The afflictions of the tongue are many and varied, among which are backbiting and gossip (namimah). Imam Nawawi, may Allah have mercy on him, said: (Know that these two traits are among the worst evils and are the most widespread among people, to the extent that very few are saved from them). In this hadith, our Prophet forbids us from a reprehensible trait and a great sin, which is counted among the major sins, and that is namimah (gossip). And "qattat" means a gossiper, and the Prophet ﷺ has informed that he will not enter Paradise. Namimah (gossip) means conveying words here and there with the intention of causing discord among people, and it is one of the causes of disputes, quarrels, and enmities. Therefore, it is obligatory upon every Muslim man and woman to strictly avoid gossip and to warn others against it; because it is one of the causes of deprivation from Paradise and one of the causes of the punishment in the grave. We seek refuge in Allah from it.
Hadith Number: 21
عن أنس بن مالك رضي الله عنه، قال: قال رسول الله صلى الله عليه وسلم:ما من مسلم يغرس غرسا أو يزرع زرعا فيأكل منه طير أو إنسان أو بهيمة إلا كان له به صدقة.
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrated that the Messenger of Allah ﷺ said: Any Muslim who plants a tree or sows seeds in a field, then whatever birds, humans, or animals eat from it, it is considered charity from him.
Reference: Sahih al-Bukhari: 2320, Sahih Muslim: 1553
Explanation:
Agriculture is one of the important human activities because it is a source of food, and sometimes it also leads to livestock and wealth. Among Allah’s favors upon His servants is that when a person plants a tree and any human, bird, or livestock eats from it, Allah records it as charity for the one who planted it, even though the planter did not intend it as charity but planted it for food or trade.
And this matter is not limited to farming alone, but whatever good deed a person does, he will be rewarded for it provided others benefit from it. For example, whoever digs a well and from it a human, bird, or livestock drinks water, or (to protect from the sun) creates a shaded place (canopy) and under its shade a human, bird, or livestock rests, he will receive reward and blessings for it, and similarly for other good and useful deeds. And the important point in all these is that a person should have the intention of reward (accountability) while doing these deeds.
Hadith Number: 22
عن أبي هريرة رضي الله عنه، أتى النبي صلى الله عليه وسلم رجل يتقاضاه، فأغلظ له فهم به أصحابه، فقال: دعوه، فإن لصاحب الحق مقالا.
Sayyiduna Abu Hurairah (may Allah be pleased with him) said that a man came to the Prophet ﷺ asking for a loan and demanding it harshly. The companions (may Allah be pleased with them) wanted to reprimand him, but the Prophet ﷺ said: Leave him, a rightful person can say such things.
Reference: Sahih al-Bukhari: 2401, Sahih Muslim: 1601
Explanation:
The Prophet ﷺ bought a camel from a man, and it was agreed that after a certain period, he would pay its price.
When the period had passed, that person came to the Prophet ﷺ to claim his money. He entered and demanded his money angrily and loudly.
When the Companions heard his speech, they became angry with him and were about to strike him because he had not shown complete respect to the Messenger of Allah ﷺ. Then the Prophet ﷺ said to them: [دَعُوهُ]; meaning: Leave him alone, [فَإِنَّ لِصَاحِبِ الْحَقِّ مَقَالًا]; meaning: as long as he is claiming his right, he has the right to speak as he wishes.
From this hadith, we derive an important benefit that profits us in our dealings with people, which is: when a person is claiming his right, we should listen to him, give importance to his words, and if he raises his voice or says something in anger, we should not reprimand him.
By adhering to this prophetic etiquette, rights reach their rightful owners, and disputes, disagreements, and conflicts among us decrease.
Hadith Number: 23
عن عبد الله بن أبي قتادة، أن أبا قتادة:طلب غريما له فتوارى عنه، ثم وجده، فقال: إني معسر، فقال: آلله، قال: آلله، قال: فإني سمعت رسول الله صلى الله عليه وسلم، يقول: من سره أن ينجيه الله من كرب يوم القيامة، فلينفس عن معسر، أو يضع عنه .
It is narrated from Abdullah bin Abi Qatada that Sayyiduna Abu Qatada رضي الله تعالى عنه searched for one of his debtors, but he hid from him. Then he found him, and he said, "I am poor." Abu Qatada رضي الله تعالى عنه said, "By Allah, (are you really poor?)" He replied, "By Allah, (I am really poor)." He said, "I have heard the Messenger of Allah ﷺ say: Whoever likes that Allah grants him relief and ease from the hardships and distress of the Day of Resurrection, then he should give ease or remit the debt of the poor debtor."
Reference: Sahih Muslim:1563
Explanation:
The Day of Resurrection is the day on which Allah will hold His servants accountable, question them about their deeds, reward them for their good and evil actions, judge between them in matters they used to dispute, and command them to go to Paradise or Hell.
On this great day, people will experience severe distress (anguish); because there will be strange conditions and terrifying scenes.
So whoever wishes that Allah saves him from these horrors and hardships on the Day of Resurrection, he should grant respite to those in financial difficulty or forgive their debt. Granting respite to the needy and forgiving (debt) are noble good deeds, but they are recommended, not obligatory; and this should be done in such a way that a person postpones the claim of his money from his brother (and this is granting respite) or relinquishes taking all or part of that money (and this is forgiving).
Therefore, if someone has borrowed from you, then the time for repayment has come, and you find out that he is in financial difficulty and unable to pay, then grant him respite, or forgive him and relinquish your full right or part of it. If you do this, you will be upon great goodness, and for you is salvation from the hardships of the Day of Resurrection, attainment of Paradise, and hope for Allah’s pleasure.
Hadith Number: 24
عن أبي هريرة ، أن رسول الله صلى الله عليه وسلم، مر على صبرة طعام فأدخل يده فيها، فنالت أصابعه بللا، فقال: ما هذا يا صاحب الطعام؟ قال: أصابته السماء يا رسول الله، قال: أفلا جعلته فوق الطعام كي يراه الناس، من غش، فليس مني.
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah ﷺ passed by a heap of grain, and he put his hand into it. When his fingers felt moisture, he said: O owner of the grain! What is this? He replied: O Messenger of Allah ﷺ! It had rained on it. He said: Then why did you not place the wet grain on top so that people could see it? Whoever deceives is not from me.
Reference: Sahih Muslim:102
Explanation:
The Prophet ﷺ was walking through one of the markets of Madinah Munawwarah on a rainy day.
As he ﷺ was walking through this market, he passed by a person who was selling a heap of grain (such as wheat, etc.). Due to the rain, the grain had become wet, so this person hid the moisture by placing the wet grain at the bottom of the heap so that people would not see it.
The Prophet ﷺ sensed that there was a defect in this merchandise, so he ﷺ put his hand into the grain and felt the moisture.
When he ﷺ became aware of this, he ﷺ warned the person and said: (Why did you not place this [wet part] on top so that people could see it? Whoever deceives us is not one of us). This means: it is incumbent upon the seller to be clear and truthful in his dealings, not to praise something that is not worthy of praise, not to hide a defect in the goods that, if known, would make the buyer reluctant to purchase it, and not to unjustly increase the price of his goods.
This hadith forbids the vile sin and reprehensible trait of "deception" (fraud), and encourages people to avoid and be cautious of it. Because it is not permissible for a Muslim to deceive in his trade, his work, his advice, his education, or any other matters; deception in Allah’s religion is forbidden in all its forms, types, and manifestations.
Hadith Number: 25
عن أبي أمامة، أن رسول الله صلى الله عليه وسلم، قال: من اقتطع حق امرئ مسلم بيمينه، فقد أوجب الله له النار، وحرم عليه الجنة، فقال له رجل: وإن كان شيئا يسيرا يا رسول الله؟ قال: وإن قضيبا من أراك .
It is narrated from Sayyiduna Abu Umamah (RA) that the Messenger of Allah ﷺ said: Whoever takes the right of a Muslim through an oath, Allah has made Hellfire obligatory for him and Paradise forbidden for him. A person asked the Prophet ﷺ: Even if it is a small thing? O Messenger of Allah! He ﷺ said: Even if it is a branch of a date palm.
Reference: Sahih Muslim: 137
Explanation:
The rights of people are among those matters on which Islamic Shariah has placed the utmost importance. Therefore, it is not permissible for us to take any right from anyone, whether it is wealth or anything else.
In this hadith, the Prophet ﷺ warns us against usurping the rights of people and informs us that whoever takes the right of a Muslim through a false oath, his punishment is to be cast into the fire and deprived of entering Paradise. When the companions of the Prophet ﷺ heard this, they asked him: O Messenger of Allah, even if it is a small thing? That is: does this punishment apply to the person who takes any right from people, even if it is a small and insignificant thing? The Prophet ﷺ replied: Even if it is a twig of a lote tree (arak); meaning taking people's wealth and rights is a serious matter, even if the taken thing is very small, like a twig of arak, which is the wood of a miswak. We ask Allah for pardon and safety.
Hadith Number: 26
عن سعيد بن أبي بردة، عن أبيه، عن جده، أن النبي صلى الله عليه وسلم بعث معاذا وأبا موسى إلى اليمن، قال:يسرا ولا تعسرا، وبشرا ولا تنفرا، وتطاوعا ولا تختلفا.
Sayyiduna Abu Musa Ash'ari رضي الله عنه said that the Prophet ﷺ sent Mu'adh رضي الله عنه and Abu Musa رضي الله عنه to Yemen. On this occasion, the Prophet ﷺ instructed them to make things easy for the people, not to burden them with hardships, to keep them happy, not to cause hatred, and for both of you to remain united and not create discord.
Reference: Sahih al-Bukhari: 3038], [Sahih Muslim: 1733
Explanation:
The Prophet ﷺ sent two noble companions, Sayyiduna Abu Musa Ash'ari and Sayyiduna Mu'adh ibn Jabal رضي الله عنهما, to Yemen to preach the religion and teach the people.
Before their departure, the Prophet ﷺ gave them a brief, concise, yet great and impactful advice.
You ﷺ said to them: "Make things easy and do not make things difficult"; meaning to deal with people gently and convey the message of religion to them without any harshness or difficulty: to treat them with kindness and inform them that religion is entirely easy, with neither harshness nor hardship. And you ﷺ also said to them: "Give glad tidings and do not repel"; meaning to speak to people in a way that gives them the glad news of Allah’s grace, and to instill in their hearts the yearning that Allah has, and not to speak to them in a manner that causes aversion and prevents them from faith and good deeds.
Then you ﷺ gave them the third advice which is important for every two brothers, two friends, or two travel companions; you ﷺ said: "Obey each other and do not disagree," meaning each of you should obey the other. So when one of you sees his companion stubborn (insistent) on a matter, he should accept his opinion; so that this act becomes a cause for the preservation of love and affection and the continuity of friendship and companionship.
And from this, we learn an important point: that the friend who obeys his companions and, as much as possible, does not oppose them, has followed the Sunnah, and the person who frequently disagrees, argues, and opposes; because of this act, he is far from the Sunnah of the Prophet ﷺ.
Hadith Number: 27
عن أبي موسى، عن النبي صلى الله عليه وسلم، قال: من حمل علينا السلاح فليس منا.
Sayyiduna Abu Musa رضي الله عنه narrated that the Noble Prophet ﷺ said: Whoever raises arms against us Muslims is not one of us.
Reference: Sahih al-Bukhari: 7071, Sahih Muslim: 100
Explanation:
Peace is one of the great blessings of Allah Almighty, and it is among the necessities of life. Allah Almighty has bestowed the blessing of peace upon His servants, as He has said: [فَلْيَعْبُدُوا رَبَّ هَذَا الْبَيْتِ]،[الَّذِي أَطْعَمَهُم مِّن جُوعٍ وَءَامَنَهُم مِّنْ خَوْفِ]
[So they should worship the Lord of this House,] [Who has fed them, [saving them] from hunger and made them safe, [saving them] from fear.]
Reference: Quraysh: 3-4
And considering the importance of establishing peace and security in society, the Prophet ﷺ warned people against taking up arms to intimidate others, spread fear and terror among them, or threaten them with killing; this also includes rebellion against rulers, removing the collar of obedience from the neck, and separating from the community (Muslim society).
In this hadith, the statement of the Prophet ﷺ: "Whoever takes up arms against us is not one of us," is evidence that whoever takes up arms for this purpose is not among the followers of the Prophet ﷺ, and this is one of the major sins among the great sins.
Hadith Number: 28
عن ابن بريدة، قال: رأى عبد الله بن المغفل رجلا من أصحابه يخذف، فقال له: لا تخذف، فإن رسول الله صلى الله عليه وسلم كان يكره، أو قال: ينهى عن الخذف، فإنه لا يصطاد به الصيد ولا ينكأ به العدو ولكنه يكسر السن ويفقأ العين.
Sayyiduna Abdullah bin Mughaffal رضي الله عنه saw one of his companions aiming at something with a pebble and said: Do not aim with pebbles, the Messenger of Allah صلی اللہ علیہ وسلم disliked it. Or he said: He forbade throwing pebbles, because through it neither can any prey be hunted nor can the enemy be pushed back; it only breaks teeth or bursts an eye.
Reference: Sahih Muslim:1954
Explanation:
The Prophet ﷺ was very keen to teach people beneficial things in their religious and worldly matters and to warn them against harmful things. For this reason, Allah Almighty praised him ﷺ by saying:
[لَقَدْ جَاءَكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ]
Indeed, there has come to you a Messenger from among yourselves; grievous to him is what you suffer; [he is] concerned over you and to the believers is kind and merciful.
Reference: Surah At-Tawbah:128
And Allah showed favor through the sending of the Prophet ﷺ by saying:
[قَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُوا عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مبين]
Indeed, Allah has bestowed a great favor upon the believers by sending among them a Messenger from themselves who recites to them His verses, purifies them, and teaches them the Book and wisdom, although they were previously in clear error.
Reference: Al Imran:164
In this hadith, the Prophet ﷺ forbade an act that some people used to do during the time of ignorance and the early period of Islam, which is "Al-Khazf" (throwing pebbles); that is, throwing pebbles with the fingers of the hand. The Prophet ﷺ also explained the reason for this prohibition, stating that throwing pebbles in this way has no benefit; it neither hits the prey nor defeats the enemy, but rather it causes harm, as it can break teeth if it hits them and can damage the eye if it strikes there.
This prohibition is general for all people, whether they are adults or children, but it is more necessary to remind children of it; because among them, "throwing stones" (al-khazf) happens frequently, therefore it is necessary to advise them, guide them, and educate them.
Hadith Number: 29
حدثنا أنس رضي الله عنه، قال: خدمت النبي صلى الله عليه وسلم عشر سنين، فما قال لي أف ولا لم صنعت ولا ألا صنعت.
Sayyiduna Anas (may Allah be pleased with him) narrated that I served the Messenger of Allah ﷺ for ten years, but he never said "uff" to me, nor did he ever say why did you do this or why did you not do that.
Reference: Sahih al-Bukhari: 6038
Explanation:
When the Prophet ﷺ migrated from Makkah to Madinah Munawwarah, Sayyiduna Anas bin Malik's mother (may Allah be pleased with her) came to serve the Prophet ﷺ, and Anas (may Allah be pleased with him) was with her, who was ten years old at that time. She said: O Messenger of Allah, this is my son Anas, I have brought him to you so that he may serve you. The Prophet ﷺ welcomed them.
From that very day, Sayyiduna Anas رضي الله عنه became the servant of the Prophet ﷺ. He served him ﷺ, fulfilled many of his needs, and was rarely separated from him ﷺ.
In this hadith, Sayyiduna Anas رضي الله عنه is telling us about the character of the Prophet ﷺ. He mentions that he spent ten years in the service of the Prophet ﷺ, and during this long period, he never heard a word of reproach, blame, or scolding from the Prophet ﷺ, not even the word "uff" (a mild expression of annoyance). This indicates the great character of the Prophet ﷺ with his companions, whether they were young or old, servants or prominent people of the community.
From this hadith, we gain an important benefit, which is the legitimacy of treating those under our authority with kindness, such as employees and servants; they are also human beings like us, and it is our duty to respect them, value them, and give them their rights.
Hadith Number: 30
عن أبي هريرة، أن رسول الله صلى الله عليه وسلم، قال: إذا قام أحدكم، وفي حديث أبي عوانة: من قام من مجلسه ثم رجع إليه فهو أحق به.
It is narrated from Sayyiduna Abu Hurairah رضي الله تعالى عنه that the Messenger of Allah ﷺ said: When one of you rises from his gathering, then returns to it, he is more entitled to it.
Reference: Sahih Muslim: 2179
Explanation:
Our religion is a complete religion; it has not left out any small or big matter that would be beneficial for us in this world and the Hereafter, but it has explained and clarified it for us.
One of these matters is what has been mentioned in this hadith, which is one of the etiquettes of gatherings.
This etiquette is: when a person sits in a gathering (a place to sit), then gets up and returns there again, he has the greater right to that place; it is not permissible for someone else to take that place from him. So whenever he returns, he has the greatest right to the place from which he got up.
This includes every place where one sits, such as general gatherings, mosques, scholarly circles, classrooms, or other places.
Therefore, if a person gets up from the gathering and returns after a short while, he has the greater right and entitlement to it. But if he gets up and returns after a long time, then he no longer has the right; for example, if someone gets up after Zuhr prayer and returns after Asr or Maghrib or the next day, then this person neither has the greater right to that place nor any preference.
And it is observed that many disputes (especially among the youth) occur because of seating arrangements.
If we observe the Islamic etiquettes in our gatherings, our affection will increase and our differences will decrease.
Hadith Number: 31
أن أبا هريرة، قال: قال رسول الله صلى الله عليه وسلم: حق المسلم على المسلم خمس، ح وحدثنا عبد بن حميد، أخبرنا عبد الرزاق، أخبرنا معمر، عن الزهري، عن ابن المسيب، عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم: خمس تجب للمسلم على أخيه رد السلام، وتشميت العاطس، وإجابة الدعوة، وعيادة المريض، واتباع الجنائز،
Sayyiduna Abu Hurairah رضي الله عنه said: The Messenger of Allah ﷺ said: A Muslim has five rights over another Muslim. Also, Abdul Razzaq said: We were informed by Muammar from (Ibn Shihab) Zuhri, who narrated from Ibn Musayyib, who narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: For a Muslim, five things are obligatory upon his brother: to respond to the greeting of peace, to supplicate mercy for the one who sneezes, to accept invitations, to visit the sick, and to attend funerals.
Reference: Sahih Muslim: 2162
Explanation:
A Muslim has many rights over another Muslim, among which the most important are the Sunnah rights mentioned in this hadith:
First Right: Greeting of Peace (Salam);
So when you meet your brother, greet him with Salam, and when he greets you, respond to his greeting.
Second Right: Accepting the Invitation;
So when he invites you, accept his invitation, especially when he invites you to a Walimah; then accepting it is more important and obligatory.
Third Right: Advice;
So when your brother asks you for advice, or asks you about something, tell him what he wants with kindness, truthfulness, and sincerity.
Fourth Right: Responding to Sneezing;
So when your brother sneezes and praises Allah (الحمد للہ), respond to him, that is, say to him: "یرحمک اللہ" (May Allah have mercy on you). Then when you say to him "یرحمک اللہ", he should say: "یہدیکم اللہ ویصلح بالکم" (May Allah guide you and rectify your condition).
Fifth Right: Visiting the Sick;
And this is visiting the sick, so when your Muslim brother becomes ill, visit him (that is, go to see him), and know that your visit has a very deep effect on his soul and its reward is very great with Allah.
Sixth Right: Following His Funeral;
Indeed, the rights of one Muslim over another continue even after his death. So when he passes away, follow his funeral; that is, go for his funeral prayer, then go to the cemetery for his burial. There is great goodness in this; it is a good prayer for the deceased and a great reward for the living.
Hadith Number: 32
عن أبي سعيد الخدري رضي الله عنه، أن النبي صلى الله عليه وسلم، قال: إياكم والجلوس بالطرقات، فقالوا: يا رسول الله، ما لنا من مجالسنا بد نتحدث فيها، فقال: إذ أبيتم إلا المجلس، فأعطوا الطريق حقه، قالوا: وما حق الطريق يا رسول الله، قال: غض البصر، وكف الأذى، ورد السلام، والأمر بالمعروف، والنهي عن المنكر .
Sayyiduna Abu Saeed Khudri (may Allah be pleased with him) narrated that the Prophet ﷺ said: Avoid sitting on the roads! The Companions said: O Messenger of Allah! Our gatherings there are very necessary; we usually converse there daily. He ﷺ said: If you want to sit in those gatherings, then fulfill the rights of the road, that is, give the road its due rights. The Companions asked: What are the rights of the road, O Messenger of Allah? He said: Lower your gaze from looking at non-mahram women, do not trouble travelers, respond to greetings, enjoin good, and forbid evil.
Reference: Sahih al-Bukhari: 6229
Explanation:
During the time of the Prophet ﷺ, people used to sit on the edges of the roads (streets), where they would gather, converse, and entertain each other.
The Prophet ﷺ said to them: "Do not sit on the roads." They replied: O Messenger of Allah, we cannot do without these gatherings; that is, we need these gatherings. He ﷺ said: "If that is the case, then give the road its due right." They asked: What is the right of the road? The Prophet ﷺ told them four rights of the road:
First:
Lowering the gaze; so if a person sitting on the road sees an open house, he should not look towards it, and similarly, if he sees a woman on the road, he should keep his gaze lowered from her; due to the command of Allah Almighty: [قُل لِّلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ]
Tell the believing men to lower their gaze.
Reference: An-Nur: 30
Second:
Stopping something painful; and that in such a way that the path is not made narrow, and nothing is thrown in it that causes discomfort to people, such as garbage and filth, etc.
Third:
Responding to greetings; so when someone greets, it is obligatory upon those sitting to respond to the greeting; because giving salam is Sunnah and responding to it is wajib; due to the command of Allah Almighty: [وَإِذَا حُيِّيتُم بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا]
And when you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally.
Reference: An-Nisa: 86
Fourth: Enjoining good and forbidding evil; Allah Almighty has praised the believers for enjoining good and forbidding evil, Allah Almighty said:
[وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ يَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنكَرِ وَيُقِيمُونَ الصَّلَوَةَ وَيُؤْتُونَ الزَّكَاةَ وَيُطِيعُونَ اللَّهَ وَرَسُولَهُ أَوْلَئِكَ سَيَرْحَمُهُمُ اللَّهُ إِنَّ اللَّهَ عَزِيزٌ حَكِيمٌ]
And believing men and believing women are allies of one another; they enjoin what is right and forbid what is wrong, establish prayer, give zakah, and obey Allah and His Messenger. Those are the ones upon whom Allah will have mercy. Indeed, Allah is Exalted in Might and Wise.
Reference: At-Tawbah: 71
Hadith Number: 33
عن عبد الله بن عمر رضي الله عنهما، أن رسول الله صلى الله عليه وسلم، قال: ما حق امرئ مسلم له شيء يوصي فيه يبيت ليلتين إلا ووصيته مكتوبة عنده.
Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) narrated that the Messenger of Allah ﷺ said: It is not permissible for a Muslim who has any wealth that can be bequeathed to pass two nights without writing a will and keeping it with him.
Reference: Sahih al-Bukhari: 2738, Sahih Muslim: 1627
Explanation:
This hadith indicates the permissibility and importance of making a will for a person who has something that should be bequeathed.
Therefore, if a person has any debt, or zakah is obligatory upon him which he has not paid, or he has any trust or deposit, or other rights, then in such a case, making a will is obligatory for him.
And if there is no obligation (responsibility) on him, then making a will is not mandatory, but it is recommended; and that is in such a way that he bequeaths up to one-third (or less) of his wealth for charitable projects and good deeds. Here, it is appropriate to point out that a will can also be made for small matters, such as if someone has borrowed a small amount, or has purchased goods and intends to pay the price later, and other such situations that occur in people's daily lives.
It is also better to draw attention to another point here that there is no specific formula (words) prescribed for a will, rather the one making the will is required to write what he wants to bequeath in a clear and understandable manner, whether he writes it on paper, or writes it as a message via email, or through phone messages, or verbally expresses those words without writing; all of these are correct and, God willing, sufficient.
Hadith Number: 34
عن ابن عمر رضي الله عنهما، قال: قال النبي صلى الله عليه وسلم: لا تحلفوا بآبائكم ومن كان حالفا فليحلف بالله.
Sayyiduna Abdullah bin Umar رضي الله عنهما narrated that the Prophet ﷺ said: Do not swear by your forefathers; if anyone must swear, let him swear by the name of Allah, otherwise remain silent.
Reference: Sahih al-Bukhari: 7401, Sahih Muslim: 1646
Explanation:
In the early days of Islam, the Companions used to swear by things other than Allah according to their habits from the days of ignorance; thus, they swore by their ancestors, their mothers, honor, trust, etc.
Therefore, the Prophet ﷺ forbade them from swearing by anything other than Allah. Sayyiduna Umar bin Khattab رضي الله عنه was among those who heard this prohibition, and he immediately complied with this command and never again swore by anything other than Allah.
After narrating this hadith, Sayyiduna Abdullah bin Umar رضي الله عنهما said: Sayyiduna Umar رضي الله عنه said: "By Allah! Since I heard the Prophet ﷺ forbidding this, I have never sworn by it." And it is obligatory upon a Muslim to obey Allah's command with firmness and determination, without any hesitation, procrastination, or weakness.
In the present time, among the forms of swearing by something other than Allah, some people say: "By your life" (وحياتك), and they say: "By the Prophet" (والنبي), and they say: "By the Kaaba" (والكعبة).
All these are among the forbidden oaths; indeed, this is associating partners with Allah (shirk).
Sayyiduna Abdullah bin Umar رضي الله عنهما heard a person say: "No, by the Kaaba!" So Ibn Umar رضي الله عنهما said to him: Do not swear by anyone other than Allah; because I heard the Messenger of Allah ﷺ say: "Whoever swears by other than Allah has committed disbelief or shirk." (This has been narrated by Imam Ahmad, Abu Dawood, and Tirmidhi, and Imam Tirmidhi said this hadith is Hasan, and Shaykh al-Albani رحمه الله declared it authentic).
Hadith Number: 35
عن أبي هريرة رضي الله عنه، قال: ما عاب النبي صلى الله عليه وسلم طعاما قط إن اشتهاه أكله، وإلا تركه.
Sayyiduna Abu Hurairah رضي الله عنه reported that the Prophet ﷺ never found fault with any food; if he liked it, he would eat it, otherwise he would leave it.
Reference: Sahih al-Bukhari: 3563, Sahih Muslim: 2064
Explanation:
The Prophet ﷺ was a possessor of high morals, and among his noble character traits was that he ﷺ liked good and pure words and disliked bad and unpleasant words.
One of the etiquettes of the Prophet ﷺ mentioned in this hadith is that when food was presented before him ﷺ, he never found fault with it; accordingly, he ﷺ would never say that: this food is cold, or this food is inferior, or it is not cooked, or it is not tasty, or it has less salt, or any other such criticism. Rather, his ﷺ habit and way was that if he desired the food and liked it, he would eat it, and if he did not have an inclination, he would leave it without expressing any criticism.
Therefore, we should follow the example of the Prophet ﷺ; never criticize any food, but rather praise and thank Allah for His blessings, and always speak good and pure words from the tongue.
Hadith Number: 36
عن أبي إسحاق، قال: سمعت البراء، يقول: كان رسول الله صلى الله عليه وسلم: أحسن الناس وجها وأحسنه خلقا ليس بالطويل البائن ولا بالقصير.
Abu Ishaq narrated that I heard Sayyiduna Bara bin Azib رضي الله عنهما say, he stated that the Messenger of Allah ﷺ was the best in beauty and appearance, and also the best in physical structure. His height was neither very tall nor short (rather, he was of medium height).
Reference: Sahih al-Bukhari: 3549], [Sahih Muslim: 2337
Explanation:
The Prophet ﷺ was the best in character among all people; that is, he was the best in manners, and regarding this Allah the Exalted says about him ﷺ: [وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ]
And indeed, you are of a great moral character.
Reference: Al-Qalam: 4
The Prophet ﷺ was not only beautiful in manners but also the best in creation; that is, his build and appearance were extremely beautiful, and regarding this the noble companion Sayyiduna Bara bin Azib رضي الله عنه says: (The Messenger of Allah ﷺ had the most beautiful face and the best physical structure among all people).
You ﷺ were of medium height, not very tall; that is, your height was not excessively tall, nor were you short. In one narration, Sayyiduna Bara' bin Azib رضي الله عنه said: (The Prophet ﷺ was of medium height, the distance between your two shoulders was wide, your hair reached the lobes of your ears, I saw you ﷺ in a red garment, I have not seen anything more beautiful than you).
Bukhari and Muslim have narrated from Sayyiduna Anas رضي الله عنه that he said: (The Messenger of Allah ﷺ was azhar al-lawn;
Reference: Sahih al-Bukhari:3547
(that is) your color was white mixed with redness).
Sayyiduna Abu Hurairah رضي الله عنه says: (The Messenger of Allah ﷺ was of such a white color as if molded from silver).
Reference: Shama'il Tirmidhi:12
And it is narrated from Sayyiduna Jabir bin Samurah رضي الله عنه, who said: (I saw the Messenger of Allah ﷺ on a moonlit night — that is, a night illuminated by the moonlight — so I would sometimes look at you ﷺ and sometimes at the moon, and you ﷺ were more beautiful to me than the moon).
Reference: Sunan Tirmidhi: 2811
May Allah Almighty send abundant blessings and peace upon you ﷺ, your family, and your companions.
Hadith Number: 37
عن أبي عثمان، قال: حدثني عمرو بن العاص رضي الله عنه، أن النبي صلى الله عليه وسلم بعثه على جيش ذات السلاسل فأتيته، فقلت: أي الناس أحب إليك؟ قال: عائشة، فقلت: من الرجال، فقال: أبوها، قلت: ثم من، قال: ثم عمر بن الخطاب, فعد رجالا.
Abu Uthman narrated, saying that Sayyiduna Amr bin Al-As رضي الله عنه told me that the Prophet ﷺ sent him for the Battle of Dhat al-Salasil. (Amr رضي الله عنه said) Then I came to you ﷺ and asked, "Who do you love the most?" You ﷺ replied: "Aisha." I asked, "And among men?" You ﷺ said: "Her father." I asked, "After him?" You ﷺ said: "Umar bin Al-Khattab." In this way, you ﷺ mentioned the names of several men.
Reference: Sahih al-Bukhari: 3662
Explanation:
The esteemed companion Sayyiduna Amr ibn al-As (may Allah be pleased with him) is among the great and well-known companions of the Prophet ﷺ.
He informed us in this hadith that he asked the Prophet ﷺ who is the most beloved to him among the people. The Prophet ﷺ replied that the most beloved person to him among the people is his wife, Sayyida Aisha (may Allah be pleased with her).
Then Amr (may Allah be pleased with him) asked: Who is the most beloved to you among men? The Prophet ﷺ said: "Her father," meaning Sayyida Aisha’s father, who is Abu Bakr Siddiq (may Allah be pleased with him).
Then Amr (may Allah be pleased with him) asked: O Messenger of Allah, then who after him? The Prophet ﷺ said: "Umar ibn al-Khattab." And this is a great honor for these three noble personalities—Sayyida Aisha, Sayyiduna Abu Bakr, and Sayyiduna Umar (may Allah be pleased with them)—that they were the most beloved among people in the sight of the Prophet ﷺ.
And it should be known that the Ahl al-Sunnah wa al-Jama'ah believe that the Rightly Guided Caliphs are the best among all the Companions, and their order of superiority is the same as their order of caliphate; thus, the most excellent among them is Abu Bakr Siddiq, then Umar ibn al-Khattab, then Uthman ibn Affan, and then Ali ibn Abi Talib (may Allah be pleased with them).
These individuals are absolutely the best people of the Ummah of Muhammad ﷺ, and our duty regarding them and all other Companions is that: we love them, honor and respect them, and say for them, "رضي الله عنهم وارضاهم" (May Allah be pleased with them and may He please them).
Hadith Number: 38
عن عبد العزيز وهو ابن صهيب ، قال: سأل قتادة أنسا أي دعوة كان يدعو بها النبي صلى الله عليه وسلم أكثر؟، قال: كان أكثر دعوة يدعو بها يقول:اللهم آتنا في الدنيا حسنة، وفي الآخرة حسنة، وقنا عذاب النار، قال: وكان أنس إذا أراد أن يدعو بدعوة دعا بها، فإذا أراد أن يدعو بدعاء دعا بها فيه .
Qatadah, may Allah have mercy on him, asked Sayyiduna Anas, may Allah be pleased with him, which supplication the Prophet ﷺ used to make most frequently? He replied, the supplication that the Prophet ﷺ most often made was: "O Allah! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Hellfire." And whenever Sayyiduna Anas, may Allah be pleased with him, wanted to make a supplication, he would make this supplication, and if he wanted to make another supplication, he would include this supplication in it as well.
Reference: Sahih al-Bukhari: 4522, Sahih Muslim: 2690
Explanation:
Supplication is among the greatest righteous deeds, and it is a sign of glorifying Allah and His Oneness, and it is a cause of His mercy, forgiveness, and pleasure, and a means of His love, acceptance, and granting.
The Prophet ﷺ used to supplicate frequently, and his supplications are spread throughout the books of Sunnah, which include the "Kutub al-Sittah," that is: Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawood, Sunan Tirmidhi, Sunan an-Nasa'i, and Sunan Ibn Majah.
Despite the abundance of the Prophet’s ﷺ supplications, he ﷺ used to frequently ask for this supplication:
[اللَّهُمَّ آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ]
(O Allah! Grant us good in this world and good in the Hereafter, and save us from the punishment of the Fire)
The reason is that this is a great supplication mentioned in the Quran, encompassing all the goodness of this world and the Hereafter.
Sheikh Abdul Rahman As-Sa'di, may Allah have mercy on him, says: The desired "good" (hasanah) in this world includes all those things that a person likes to receive, such as ample and lawful pleasant sustenance, a righteous wife, children who are the comfort of the eyes, comfort and happiness, beneficial knowledge, righteous deeds, and other such beloved desires.
And the "good" (hasanah) of the Hereafter is: safety from the grave, the Day of Resurrection, and the punishments of the Fire, attaining the pleasure of Allah, success in eternal blessings, and nearness to the Merciful Lord.
Therefore, this supplication became the most comprehensive and worthy of preference; that is why the Prophet ﷺ frequently made this supplication and encouraged it.
Hadith Number: 39
عن أبي هريرة: أن رسول الله صلى الله عليه وسلم، قال:إذا مات الإنسان انقطع عنه عمله إلا من ثلاثة، إلا من صدقة جارية، أو علم ينتفع به، أو ولد صالح يدعو له.
It is narrated from Sayyiduna Abu Hurairah رضي الله عنه that the Messenger of Allah ﷺ said: When a person dies, his deeds come to an end except for three deeds (these do not end): ongoing charity, or knowledge from which benefit is derived, or a righteous child who prays for him.
Reference: Sahih Muslim:1631
Explanation:
Allah, Glorified and Exalted, has commanded His believing servants to perform such righteous deeds that bring them closer to His mercy and save them from His wrath and punishment.
The Prophet ﷺ has informed us in this hadith that when a person dies, the chain of his deeds is cut off except for three things, and these are the matters through which he continues to receive reward even after death:
The first thing:
That is, he gives ongoing charity in his lifetime; for example, if he has a well dug during his life and the benefit of that well continues even after his death, then whenever anyone benefits from that well, the one who had it dug continues to receive reward and recompense, even if he is in his grave. Examples of this include the construction of mosques, hospitals, and schools, donating copies of the Holy Quran, and other such ongoing charities.
Second thing:
The knowledge from which benefit is derived; so whoever educates a people, or gives them advice and guidance, or authors a book, or participates in the printing, distribution, or dissemination of beneficial knowledge, then his reward continues to be received both during his life and after his death.
Third thing:
Righteous offspring (and the word "child" includes both son and daughter); so when a man or a woman raises their children righteously, all their good deeds will be counted in the scale of good deeds of the one who raised them, and likewise, righteous offspring pray for their mother and father, through which both receive continuous reward, blessings, and grace from Allah.
Hadith Number: 40
عن جابر، قال: سمعت النبي صلى الله عليه وسلم، يقول: يبعث كل عبد على ما مات عليه.
Sayyiduna Jabir رضي الله تعالى عنه narrates, I heard the Messenger of Allah ﷺ say: Every person will be raised in the state in which he died.
Reference: Sahih Muslim: 2878
Explanation:
This hadith is about a good end (Hasan al-Khatimah), and it is among the greatest matters that the companions of the Prophet ﷺ and the righteous people have been concerned with from their time until today.
A good end means that a person's life concludes with faith, goodness, and righteous deeds.
In this hadith, our Prophet ﷺ informs us that a person will be raised on the Day of Judgment in the state in which he dies; so whoever dies while saying Labbaik during Hajj or Umrah, he will be raised on the Day of Judgment saying Labbaik, and whoever dies while remembering Allah, he will be raised on the Day of Judgment remembering Allah, and whoever dies in a state of sin, he will be raised on the Day of Judgment in that same state of sin. We ask Allah for safety and well-being.
Therefore, we should strive to avoid bad deeds and fill our time with righteous actions; so that our end is good, and so that we are raised on the Day of Judgment in a state of Allah’s mercy, forgiveness, and pleasure.
I praise and thank Allah, and I bestow upon Him the highest praise, and I seek His forgiveness, and I ask for pardon, well-being, mercy, and pleasure for myself and for those who have read these words of mine.
Then, I prefer to record these notes at the end of this book, so I say:
① This book is suitable for both young and old, because it contains only verses or hadiths, or lessons taken from the books of scholars that are exactly in their words or according to their meanings.
② I have selected these short hadiths so that memorizing them is easy, and I have included a variety of topics so that the benefit derived from them is maximized.
③ I have listed all the hadiths completely and in order at the end of the book so that it becomes easier and more helpful to memorize and repeat them.
④ I have compiled these "Forty Childish" (forty hadiths for children) originally so that children can memorize them. Therefore, I advise organizing competitions and programs for their memorization at homes, schools, clubs, and other places.
⑤ I urge fathers, mothers, and male and female teachers to read this book together with their sons and daughters, so that before memorizing the hadiths, their language can be corrected, and so that the Islamic manners derived from these hadiths can be taught to them.
⑥ Although I have mentioned many meanings, benefits, and instructions in the explanation of the hadiths, (the reality is that) the remaining meanings, benefits, and instructions are far more than what I have mentioned. Therefore, I expect sons and daughters to deduce and extract these benefits themselves or together with others, and to write down these benefits so that they themselves benefit and also benefit others.
And success is only from Allah, and may Allah send blessings, peace, and blessings upon our Prophet Muhammad ﷺ.
