Allah Almighty says: {and whoever honors the sacred rituals of Allah, it is best for him with his Lord} [Surat al-Hajj: 30] Allah Almighty also says: {And whoever honors the rituals of Allah, it is from the piety of the hearts.} [Surat al-Hajj: 32] Allah Almighty also says: {and lower your wing [in humility] to the believers} [Surat al-Hijr: 88] And Allah Almighty says: {whoever kills a person – unless in retribution for murder or corruption in the land – it is as if he killed all mankind} [Surat al-Mā’idah: 32]
1) Honoring the sanctity of Muslims and placing them in their proper rank is an obligation.
2) A believer is commanded to show humbleness to his fellow believers, and to be gentle to them in his words and actions.
3) Violating the sanctity of a single Muslim is the same as violating the sanctity of all Muslims.
222/1- Abu Mūsa (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The believer to another believer is like (the bricks of) a building, each strengthens the other,” and he illustrated this by interlacing the fingers of both his hands. [Narrated by Al-Bukhāri and Muslim]
1) Cooperation in righteousness and piety is obligatory on the believers.
2) A believer should seek to fulfill the needs of his fellow believers because he is strengthened by them, and the believers integrate one another.
223/2- Abu Mūsa (may Allah be pleased with him) also reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “Whoever passes through any of our mosques or markets with arrows with him, he should hold them by their heads (blades) lest he injures any of the Muslims with them.” [Narrated by Al-Bukhāri and Muslim]
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1) One should avoid all that could cause moral or physical harm to Muslims, like defaming their honor or cheating them with regard to their wealth.
2) Gentleness and mercy to all Muslims were part of the guidance of the Prophet (may Allah’s peace and blessings be upon him).
224/3- Al-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “The believers, in their mutual love, compassion, and sympathy, are like a single body; if one of its organs suffers, the whole body will respond to it with sleeplessness and fever.” [Narrated by Al-Bukhāri and Muslim]
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1) The Hadīth calls for honoring the rights of Muslims and urges them to cooperate with one another, be gentle to one another, and spread love and mercy amongst themselves.
2) A community where affinity and cooperation prevail is a coherent and robust one.
3) A Muslim is urged to care for the conditions of his fellow Muslims and to ask after them.
225/4- Abu Hurayrah (may Allah be pleased with him) reported: “The Prophet (may Allah’s peace and blessings be upon him) kissed Al-Hasan ibn ‘Ali while Al-Aqra‘ ibn Hābis was present. Al-Aqra‘ remarked: ‘I have ten children, and I have never kissed any of them.’ Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) looked at him and said: ‘Whoever does not show mercy will not be shown mercy.’” [Narrated by Al-Bukhāri and Muslim]
1) It is part of the Prophet’s guidance that we treat our children mercifully.
2) People’s mercy to one another is a means for attaining the mercy of Allah Almighty.
3) The Prophet (may Allah’s peace and blessings be upon him) educated and instructed his Ummah in the most excellent manner.
226/5- ‘Ā’ishah (may Allah be pleased with her) reported: “Some Bedouins visited the Messenger of Allah (may Allah’s peace and blessings be upon him), and they asked: ‘Do you kiss your children?!’ He said: ‘Yes.’ They said: ‘By Allah, we do not kiss our children.’ Thereupon, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Then what can I do if Allah has removed mercy from your hearts?’” [Narrated by Al-Bukhāri and Muslim]
227/6- Jarīr ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever does not show mercy to people, Allah will not show him mercy.”
1) Kissing children out of compassion and mercy is compliant with the Sunnah of the Prophet (may Allah’s peace and blessings be upon him).
2) If Allah instills mercy in a person’s heart, this is a cause for attaining Allah’s mercy.
228/7- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “If any of you leads the people in prayer, let him shorten it, because among them are the weak, the sick, and the elderly. And if any of you prays alone, then let him prolong (his prayer) as much as he wishes.” [Narrated by Al-Bukhāri and Muslim]
Another version of the Hadīth mentions “the busy” who has something to do.
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1) The Imam has to be considerate of his fellow worshipers’ conditions and lead them in prayer in a manner that is convenient to the weakest thereof.
2) Shortening the prayer is of two kinds: permanent shortening that conforms to the guidance of the Prophet (may Allah’s peace and blessings be upon him), and temporary shortening, which is to shorten the prayer more than in the first kind when there is a need that calls to it, like the crying of a baby while its mother is praying.
Valid shortening of the prayer is that which conforms to the Sunnah of the Prophet (may Allah’s peace and blessings be upon him) not to people’s inclinations. There are Hadīths reported on the length of the recitation of the Prophet (may Allah’s peace and blessings be upon him), like reciting Surat al-Sajdah and Surat al-Insān in Fajr prayer on Friday. He also ordered Mu‘ādh (may Allah be pleased with him) to recite Surat al-A‘la and Surat al-Ghāshiyah. Thus, shortening the prayer is not about reciting a few verses and performing the actions of the prayer quickly, rather it is to comply with the prophetic guidance in shortening it.
229/8- ‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them. [Narrated by Al-Bukhāri and Muslim]
230/9- ‘Ā’ishah (may Allah be pleased with her) also reported that the Prophet (may Allah’s peace and blessings be upon him) forbade them from observing uninterrupted fast out of mercy for them. They said: “But yo do that!” Thereupon, he said: “I am not like you. I spend the night with my Lord providing me with food and drink.” [Narrated by Al-Bukhāri and Muslim]
It means that Allah makes him as energetic as one who eats and drinks.
Uninterrupted fast: that one fasts two days or more without breaking his fast.
1) The Prophet’s mercy and compassion for his Ummah.
2) A Muslim is required to give up some recommended matters in order to realize a greater interest for himself and for other Muslims.
3) A Muslim has to be concerned about the conditions of his fellow Muslims, doing what is good for them and shunning what is evil for them.
231/10- Abu Qatādah al-Hārith ibn Rib‘i (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Verily, I would stand up for prayer intending to prolong it, but I hear the crying of an infant, so I shorten my prayer lest I make it burdensome for his mother.” [Narrated by Al-Bukhāri]
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1) It is permissible for women to attend congregational prayers at the mosques – occasionally – and it is permissible for minors to witness the congregational prayer.
2) A praying person is allowed to change his intention from prolonging the prayer into shortening it and vice versa.
232/11- Jundub ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Whoever performs the Fajr (dawn) prayer is under Allah’s covenant of protection, so beware lest Allah questions you about betraying His covenant. For if He questions anyone of you about betraying His covenant, He will requite him and then throw him upon his face into the Hellfire.” [Narrated by Muslim]
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1) The Hadīth underlines the importance of the Fajr prayer and the excellence of performing it in congregation, as another version of the Hadīth reads: “Whoever performs the Fajr prayer in congregation is under the protection of Allah...”
2) Guarding the limits set by Allah and His sacred ordinances is a reason for a slave to receive Allah’s protection and help.
3) Whoever is deprived of Allah’s protection is in loss and destruction.
233/12- Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A Muslim is a brother to a Muslim; he should not oppress him nor hand him over (to an oppressor). Whoever fulfills the needs of his brother, Allah will fulfill his needs; whoever removes the trouble of his brother, Allah will remove his trouble on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his faults on the Day of Resurrection.” [Narrated by Al-Bukhāri and Muslim]
Hand him over: this means that one should not leave his Muslim brother to an enemy or a hater to offend him whether in his presence or absence then fails to support him.
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1) Endeavoring to fulfill the needs of Muslims and remove their distress is a means of closeness to Allah and a reason for having one’s needs fulfilled and his grief and distress alleviated.
2) It is obligatory on a Muslim to defend the honor, life, and wealth of his fellow Muslim.
3) One reaps what he sows.
234/13- Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honor, his blood, and his property. Piety is here (and he pointed to his chest thrice). It is enough evil for a Muslim to look down upon his fellow Muslim.” [Narrated by Al-Tirmidhi; who classified it as Hasan (sound)]
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1) Despising Muslims is a sign of arrogance, which is all evil.
2) A Muslim’s blood, honor, and property are inviolable, unless there is a Shariah-approved cause that cancels such inviolability.
3) Piety withholds one from committing injustice, arrogance, and denial of the truth. It is only when piety grew weak that grievances have occurred between people.
Some people misunderstand this Hadīth, so when you enjoin him to do good or forbid him from doing evil, he says, “Piety is here!” or that what counts is intention. The correct meaning though is that the heart is the cornerstone of piety; when the heart is pious, the body acts accordingly. Likewise, when the heart indulges in sin, the body acts accordingly. Thus, the state of the heart is reflected on the body parts.
235/14- He also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Do not envy one another, do not raise prices by overbidding against one another, do not hate one another, do not turn your backs on one another, and do not undercut one another in trade; but be as brothers, O slaves of Allah! A Muslim is the brother of a Muslim; he does not wrong him, he does not show contempt for him, and he does not fail him (when he needs him). Piety lies here - and he pointed to his chest three times. It is enough evil for a Muslim to hold his Muslim brother in contempt. All of a Muslim is inviolable to another Muslim: his blood, his property, and his honor.” [Narrated by Muslim]
Overbidding: "Najsh", which means bidding with a higher price without the intention to buy the merchandise, but only to make others buy it for a high price. This practice is unlawful. --
1) Overbidding in transactions is prohibited because it is based upon cheating, fraud, and harm.
2) It is prohibited for Muslims to forsake one another for a worldly attainment, because it leads to severance of relations between them.
3) The pious are the most honorable in the Sight of Allah.
4) Extending harm to a Muslim in any form, verbally or physically, is prohibited.
Envy is one of the gravest faults and heart diseases; it incurs upon the envier five harms:
1- It invalidates one’s deeds of obedience, because the envier will come on the Day of Judgment bankrupt of deeds, as the fire of envy he ignited in his heart was fueled by his good deeds.
2- Committing disobedience and evildoing, because the envier has three signs: flattering those who are present, backbiting those who are absent, and gloating over other’s calamities.
3- Exhausting and troubling himself in vain.
4- Blindness of the heart and evilness of intention.
5- Deprivation and disappointment, since the envier could scarcely attain his purpose, which is the removal of Allah’s blessings bestowed upon the believers.
The envied person, on the other hand, is unharmed with regard to his religious and worldly affairs.
236/15- Anas (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “None of you becomes a (true) believer till he wishes for his brother what he wishes for himself.” [Narrated by Al-Bukhāri and Muslim]
1) One of the signs of sound faith is that a believer loves for his brother what he loves for himself of good things.
2) Sound faith has an impact on the believers in general, and the more sincere faith is, the more impact of this love manifests.
237/16- Anas (may Allah be pleased with him) also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Support your brother whether he is an oppressor or oppressed.” A man said: “O Messenger of Allah, I support him when he is oppressed, but how can I support him when he is an oppressor?” He said: “You prevent him from committing oppression, for that is how to support him.” [Narrated by Al-Bukhāri]
1) It is obligatory to support both the oppressed and the oppressor according to the manner mentioned by the Prophet (may Allah’s peace and blessings be upon him).
2) Fulfilling the due rights of brotherhood in faith is one of the requirements of faith.
3) The Muslim community is the one where meanings of mutual support in righteousness and piety are evident.
238/17- Abu Hurayrah (may Allah be pleased with him) reported that Allah’s Messenger (may Allah’s peace and blessings be upon him) said: “A Muslim owes another Muslim five rights: responding to the greetings of peace, visiting the sick, following the funerals, accepting the invitation, and responding to the sneezing person (by saying Yarhamuk Allah).” [Narrated by Al-Bukhāri and Muslim]
A version narrated by Muslim reads: “The rights of a Muslim are six: when you meet him, greet him; when he invites you, accept his invitation; when he asks for your advice, give him advice; when he sneezes and praises Allah, say: May Allah have mercy on you; when he is ill, visit him; and when he dies, follow his funeral.”
Responding to the sneezing person: saying to him, “Yarhamuk Allah” (May Allah have mercy on you). This is called Tashmīt in Arabic.
1) One of the rights a Muslim owes his fellow Muslim is to greet him with peace, whether by initiating the greeting or returning it.
2) Visiting the sick is a right that a Muslim owes other Muslims.
3) Mutual Fulfillment of Muslims’ rights fosters love and affection between them and eliminates grudge and rancor.
Is the invitee still obligated to accept the invitation of a fellow Muslim, if accepting it would result in witnessing what is wrong? The answer is: if the invitee is able to change that wrong, he must answer the invitation for two reasons: the first is to eliminate the wrong, and the second is to answer the invitation of his Muslim brother.
But if he cannot change or alleviate the wrong committed there, it is not permissible for him to accept the invitation.
239/18- Abu ‘Umārah al-Barā ibn ‘Āazib (may Allah be pleased with him and his father) reported: “The Messenger of Allah (may Allah’s peace and blessings be upon him) ordered us to do seven things and forbade us from seven things. He ordered us to visit the sick; to follow the funeral procession; to invoke Allah’s mercy upon the one sneezing; to help others to fulfill their oaths; to support the oppressed; to accept the invitation of others; and to spread the greeting of peace. He forbade us to wear gold rings; to drink in silver utensils; to use Mayāthir (cushions of silk stuffed with cotton and placed under the rider on the saddle), to use Qasiyy (linen containing silk); and to wear silk, brocade and Dībāj (another fine kind of silk).” [Narrated by Al-Bukhāri and Muslim]
Another version of the Hadīth includes the following in the first seven things: “and making announcements of lost-and-found objects.”
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Spreading the greeting of peace: greeting Muslims, those you know and those you do not know alike.
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1) The Shariah commands what is beneficial and forbids what is evil. What the Prophet (may Allah’s peace and blessings be upon him) commanded is all good, and what he forbade is all evil.
2) It is obligatory to support the oppressed person, for whoever is able to, by restoring his right to him and deterring the oppressor.
3) It is prohibited to use utensils made of gold or silver.
4) It is prohibited for men to wear silk clothes or gold rings.
5) The forbiddance of making announcements for lost and found objects is restricted to mosques apart from any other place.