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عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو رَضِيَ اللَّهُ عَنْهُمَا عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «المُسْلِمُ مَنْ سَلِمَ المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ، وَالمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللَّهُ عَنْهُ».

The Prophet (may Allah's peace and blessings be upon him) informed that a true and perfect Muslim is the one from whose tongue Muslims are safe, so he does not insult, curse, or backbite them and does not hurt them with his tongue in any way. They are also safe from his hand, as he does not assault them or take their properties wrongfully, or the like. As for the emigrant, he is the one who abandons what Allah Almighty has prohibited.

• One's Islam is perfect only when he does not harm others physically or morally.
• The tongue and the hand were mentioned in particular given their frequent mistakes and harms, as they are the source of most of the evil.
• Encouraging the abandonment of sins and adherence to the commands of Allah Almighty.
• The best Muslims are those who fulfill the rights of Allah Almighty and the rights of the Muslims.
• Assault could be verbal or physical.
• The perfect emigration is abandoning what Allah Almighty has forbidden.

صحيح البخاري (1/ 11) (10). صحيح مسلم (1/ 65) (40). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 236). شرح رياض الصالحين، لابن عثيمين (2/ 511). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 306).

عن عبد الله بن عمرو بن العاصي رضي الله عنهما قال: سمعت رسول الله صلى الله عليه وسلم يقول: «إنَّ أكثرَ مُنافِقي أُمَّتي قُرَّاؤها».

The Hadīth contains criticism of the reciters of the Qur’an who misinterpret it and misapply it or memorize the Qur’an as a means of dissimulation and to avert suspicion away from themselves. However, they do not act according to the Qur’an and their beliefs are contrary to it. The Hadīth states that these reciters are the majority of the hypocrites of this Ummah (community). Some scholars stated that the Hadīth refers to hypocrisy of actions, and not belief. This is because a hypocrite outwardly shows belief in Allah and hides his disbelief in order to protect his life and property. Likewise, the reciter outwardly shows by his actions that he wants the reward of the Hereafter, while he hides the fact that he wants to be praised by people and gain worldly benefit. Therefore, the reciter and the hypocrite are similar in that their internal state contradicts their external state.

- مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. - فيض القدير شرح الجامع الصغير، للمناوي، المكتبة التجارية الكبرى – مصر، الطبعة: الأولى. - سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، تأليف محمد ناصر الدين الألباني، الناشر: مكتبة المعارف للنشر والتوزيع، الرياض، الطبعة: الأولى، لمكتبة المعارف. - التيسير بشرح الجامع الصغير, زين الدين محمد المدعو بعبد الرؤوف بن تاج العارفين بن علي بن زين العابدين الحدادي ثم المناوي, مكتبة الإمام الشافعي – الرياض, الطبعة: الثالثة، 1408هـ - 1988م. - الفتح الرباني لترتيب مسند الإمام أحمد بن حنبل الشيباني ومعه بلوغ الأماني من أسرار الفتح الرباني, أحمد بن عبد الرحمن بن محمد البنا الساعاتي, دار إحياء التراث العربي, الطبعة: الثانية. - شرح الطيبي على مشكاة المصابيح المسمى بـ (الكاشف عن حقائق السنن), شرف الدين الحسين بن عبد الله الطيبي, المحقق: د. عبد الحميد هنداوي, الناشر: مكتبة نزار مصطفى الباز، مكة المكرمة - الرياض، الطبعة: الأولى، 1417 هـ - 1997 م.

عَن أَبي عَبْدِ اللهِ الْجَدَلِيِّ قَالَ: سَأَلْتُ عَائِشَةَ أُمِّ المؤْمنينَ رَضيَ اللهُ عنها عَنْ خُلُقِ رَسُولِ اللهِ صلى الله عليه وسلم فَقَالَتْ: لَمْ يَكُنْ فَاحِشًا وَلَا مُتَفَحِّشًا وَلَا صَخَّابًا فِي الْأَسْوَاقِ، وَلَا يَجْزِي بِالسَّيِّئَةِ السَّيِّئَةَ وَلَكِنْ يَعْفُو وَيَصْفَحُ.

The Mother of the Believers, ‘Ā’ishah (may Allah be pleased with her), was asked about the morals of the Prophet (may Allah's peace and blessings be upon him). She replied: He was not by nature obscene or vulgar in his words or actions, nor did he force himself to be so or do this deliberately. He did not shout or raise his voice in the markets, nor did he repay evil with evil. Instead, he responded with goodness, forgiving inwardly and overlooking and turning away outwardly.

• Highlighting the noble character of the Prophet (may Allah's peace and blessings be upon him) and his avoidance of reprehensible morals.
• Encouraging the adoption of good morals and the avoidance of bad morals.
• Criticizing the act of speaking with obscene or foul language.
• Criticizing the act of raising one's voice at people and shouting at them.
• Encouraging the act of responding to wrongdoing with kindness, pardon, and forgiveness.

سنن الترمذي (3/ 543) (2016). مسند أحمد (42/ 256) (25417). فتح الباري شرح صحيح البخاري، لابن حجر(6/ 575). إرشاد الساري لشرح صحيح البخاري، القسطلاني (9/ 30). معجم اللغة العربية المعاصرة (2/ 1629). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (9/ 3717).

عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: «إذا أتى أحدَكم خادمُه بطعامِه، فإنْ لم يُجلِسْه معه، فلْيُناوِلْهُ لُقمةً أو لُقْمَتَيْنِ أو أُكْلَة أو أُكْلَتَين، فإنه وَلِيَ عِلاجَه».

This Hadīth encourages good conduct and generosity with slaves and servants who prepare one's food and serve it. The master should feed his servant from that food as he (the servant) made effort to cook and serve that food. It is unfit for a generous and magnanimous person to deprive his servant from the food he has prepared and served; rather, he should give him some of it to satisfy his longing and ward off his possible resentment if he is not given from it.

- صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. - صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ. - بلوغ المرام من أدلة الأحكام، لابن حجر، دار القبس للنشر والتوزيع، الرياض - المملكة العربية السعودية، الطبعة الأولى، 1435هـ - 2014م. - توضِيحُ الأحكَامِ مِن بُلوُغ المَرَام، للبسام، مكتَبة الأسدي، مكّة المكرّمة، الطبعة الخامِسَة، 1423هـ. - تسهيل الإلمام بفقه الأحاديث من بلوغ المرام، تأليف: صالح بن فوزان بن عبد الله الفوزان، الطبعة الأولى، 1427هـ - 2006م. - منحة العلام في شرح بلوغ المرام، لعبد الله الفوزان، دار ابن الجوزي. ط1، 1428هـ. - فتح ذي الجلال والاكرام بشرح بلوغ المرام، للشيخ ابن عثيمين، المكتبة الإسلامية - الطبعة الأولى، 1427ه.

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «مَنْ كَذَبَ عَلَيَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ».

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever deliberately tells a lie about him, by falsely attributing a statement or action to him, will have a seat in Hellfire in the Hereafter as a recompense for lying about him.

• Telling lies about the Prophet (may Allah's peace and blessings be upon him) deliberately and intentionally is a means of entering Hellfire.
• Telling a lie about the Prophet (may Allah's peace and blessings be upon him) is not like telling a lie about all other people because the former leads to serious evils in terms of religious and worldly affairs.
• Warning against spreading Hadīths before verifying them and making sure of their authentic attribution to the Prophet (may Allah's peace and blessings be upon him).

صحيح البخاري (1/ 33) (110)، صحيح مسلم (1/ 10) (3)، إكمال المعلم (1/111)، شرح النووي على مسلم (1/65)، المفهم (1/32)، عمدة القاري شرح صحيح البخاري (2/ 151)، شرح مقدمة سنن ابن ماجه (5/ 8).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «مِنْ حُسْنِ إِسْلَامِ المَرْءِ تَرْكُهُ مَا لَا يَعْنِيهِ».

The Prophet (ﷺ) clarified that part of the perfection and beauty of a Muslim's Islam, and the completeness of his faith, is keeping away from what does not concern him, and what does not pertain to him, what does not benefit him of words and deeds, or matters of religion and worldly life that are of no relevance to him. Being preoccupied with what does not concern a person may distract him from what truly does, or may lead him to what he must avoid. For indeed, a person will be held accountable for his deeds on the Day of Judgment.

• People are of varying degrees in terms of their Islam, and it grows more excellent through some deeds.
• Abandonment of idle and intrusive talk and action is a sign of the excellence of a person's Islam.
• We are urged to preoccupy ourselves with religious and worldly matters that concern us. If it is part of the excellence of a person's Islam that he leaves what does not concern him, it is also part of its excellence that he gets preoccupied with what concerns him.
• Ibn al-Qayyim (may Allah have mercy upon him) said: The Prophet (ﷺ) summarized Wara‘ (piety/caution) in one sentence, saying: "Part of a person’s excellence in Islam is his leaving what does not concern him." This includes abandonment of what does not concern a person, like certain speech, looking, listening, striking, walking, thinking, and other movements, inward and outward. This is a sufficient and adequate statement on Wara‘.
• Ibn Rajab said: This Hadīth is a fundamental principle of good manners.
• We are urged to seek knowledge, for this is the means by which a person knows what concerns him and what does not.
• Enjoining good and forbidding evil and rendering advice are among the things that should concern a person, for he is required to do them.
• It falls under the general meaning of this Hadīth that we should keep away from what does not concern us among the things prohibited by Allah Almighty and disliked by the Prophet (ﷺ), and also those needless matters related to the Hereafter, like the facts of the unseen, and the details of the judgment among the creation; this also includes asking and searching about supposed issues that have not occurred, are unlikely to occur, or their occurrence is inconceivable.

الأربعون النووية (ص: 64) (ح12). سنن الترمذي (4/ 136) (2317). سنن ابن ماجه (5/ 118) (3976). تحفة الأحوذي (6/ 500). شرح الأربعين النووية للعثيمين (ص: 158). الرياض الزكية شرح الأربعين النووية للخضير (ص 223).

عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُمَا قَالَ: كُنَّا فِي غَزَاةٍ فَكَسَعَ رَجُلٌ مِنَ المُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ، فَقَالَ الأَنْصَارِيُّ: يَا لَلْأَنْصَارِ، وَقَالَ المُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ، فَسَمَّعَهَا اللَّهُ رَسُولَهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا هَذَا؟» فَقَالُوا: كَسَعَ رَجُلٌ مِنَ المُهَاجِرِينَ رَجُلًا مِنَ الأَنْصَارِ، فَقَالَ الأَنْصَارِيُّ: يَا لَلْأَنْصَارِ، وَقَالَ المُهَاجِرِيُّ: يَا لَلْمُهَاجِرِينَ، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «دَعُوهَا فَإِنَّهَا مُنْتِنَةٌ» قَالَ جَابِرٌ: وَكَانَتِ الأَنْصَارُ حِينَ قَدِمَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكْثَرَ، ثُمَّ كَثُرَ المُهَاجِرُونَ بَعْدُ، فَقَالَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ: أَوَقَدْ فَعَلُوا، وَاللَّهِ لَئِنْ رَجَعْنَا إِلَى المَدِينَةِ لَيُخْرِجَنَّ الأَعَزُّ مِنْهَا الأَذَلَّ، فَقَالَ عُمَرُ بْنُ الخَطَّابِ رَضِيَ اللَّهُ عَنْهُ: دَعْنِي يَا رَسُولَ اللَّهِ أَضْرِبُ عُنُقَ هَذَا المُنَافِقِ، قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «دَعْهُ، لاَ يَتَحَدَّثُ النَّاسُ أَنَّ مُحَمَّدًا يَقْتُلُ أَصْحَابَهُ».

The Prophet (ﷺ) was traveling on an expedition with his Companions from the Muhājirīn and the Ansār (may Allah be pleased with them). A man from the Muhājirīn struck the back of a man from the Ansār with his hand. The Ansāri cried: Help me, O Ansār! and the Muhājiri cried: Help me, O Muhājirīn! The Messenger of Allah (ﷺ) heard this and said: What is this? They said: A man from the Muhājirīn struck the back of a man from the Ansār with his hand. The Ansāri said: Help me, O Ansār! and the Muhājiri said: Help me, O Muhājirīn! The Prophet (ﷺ) said: Abandon this pre-Islamic practice, for it is vile, detestable, and harmful. It is when a man, if overpowered by his opponent, calls upon his tribe, and they rush to his aid—whether he is the oppressor or the oppressed—out of ignorance and tribalism. Jābir said: The Ansār were more numerous when the Prophet (ﷺ) first arrived in Madīnah as an emigrant, but later the Muhājirīn increased in number. The chief of hypocrisy, ‘Abdullah ibn ’Ubay ibn Salūl, said: Has the matter really reached this extent?! By Allah, when we return to Madīnah, the mightier ones—meaning himself and his followers—will surely expel the weaker ones—meaning the Prophet (ﷺ) and his followers—from Madīnah. ‘Umar ibn al-Khattāb (may Allah be pleased with him) said: Let me, O Messenger of Allah, strike the neck of this hypocrite. The Prophet (ﷺ) said: Leave him, so that people will not say that Muhammad kills his followers—even those who only outwardly appear to be among them.

• The prohibition of the blameworthy practices and traditions of the pre-Islamic era of ignorance, whether in speech or action. Indeed, Islam came to distance people from that and guide them to what is correct and right for them.
• Warning against false partisanship and caution against it, like caution from something foul and repulsive.
• The prohibition of everything that stirs up enmity and rancor.
• An-Nawawi said: His naming that (behavior) as a call of pre-Islamic ignorance indicates his disapproval of it, for it was among the practices of the pre-Islamic era, where tribes would support each other in worldly matters and their attachments. The pre-Islamic people used to secure their rights through tribal solidarity and clans, but Islam came to abolish that and settle disputes through legal rulings. If a person transgresses against another, the judge rules between them and imposes the appropriate consequence for the aggression, as established by the principles of Islam.
• As-Sindi said: This clarifies that supporting someone merely because he belongs to one's tribe, as was the practice of the people of the pre-Islamic era, is invalid. Therefore, there is no justification for everyone to call upon their tribe for help. However, supporting the truth is a necessary and obligatory duty for every believer, whether the person (in need of support) is from their tribe or not.
• The hypocrites were characterized by foul language and audacity toward the Prophet (ﷺ) and his Companions (may Allah be pleased with them).
• The immense forbearance and patience the Prophet (ﷺ) showed in the face of harm inflicted on him by the hypocrites.
• Warning against any action that repels people from entering Islam. This is why the Prophet (ﷺ) refrained from killing the hypocrites, lest people say: Muhammad kills his Companions.

صحيح البخاري (6/ 154) (4907). صحيح مسلم (4/ 1998) (2584). النهاية في غريب الحديث والأثر (801) (899). عمدة القاري شرح صحيح البخاري (19/ 241). المفهم لما أشكل من تلخيص كتاب مسلم (6/ 560). البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج (40/ 596).

عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: «لَيْسَ الْمُؤْمِنُ بِالطَّعَّانِ وَلاَ اللَّعَّانِ وَلاَ الفَاحِشِ وَلاَ البَذِيءِ».

The Prophet (may Allah's peace and blessings be upon him) informed us that it is not the nature of a believer who has complete Imān to criticize people’s lineage, or to revile and curse others, or to be obscene in action or speech without shame.

• The negation of Imān in the Shar‘i texts only exists due to the commission of something prohibited or the abandonment of something obligatory.
• The Hadīth urges us to preserve our body parts and safeguard them from evil things, especially the tongue.
• As-Sindi said: The use of slanderer and curser suggests that occasionally engaging in slander or curses, and only towards those who truly deserve it, does not detract from embodying the qualities of a true believer.

سنن الترمذي (3/ 520) (1977)، تحفة الأحوذي (6/ 95)، مجموع الفتاوى (12/ 478).