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عن سهل بن سعد رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «إن أهل الجنة لَيَتَراءَوْنَ الغُرَفَ في الجنة كما تَتَراءَوْنَ الكوكب في السماء».

The dwellers of Paradise are of different ranks and levels based on their degrees of virtue. The dwellers of the highest ranks will be seen as the stars by those in the lower ranks.

صحيح البخاري، أبو عبد الله محمد بن إسماعيل الجعفي البخاري، تحقيق محمد زهير بن ناصر الناصر -الناشر : دار طوق النجاة -الطبعة : الأولى 1422هـ. صحيح مسلم، مسلم لن الحجاج النيسابوري، المحقق: محمد فؤاد عبد الباقي - الناشر: دار إحياء التراث العربي – بيروت. نزهة المتقين شرح رياض الصالحين، تأليف د/ مصطفى الخن، د/ مصطفى البغا، محيي الدين مستو، علي الشربجي، محمد أمين لطفي، مؤسسة الرسالة، ط: الرابعة عشر1407. بهجة الناظرين شرح رياض الصالحين، تأليف سليم بن عيد الهلالي، دار ابن الجوزي. رياض الصالحين، تأليف محيي الدين النووي، تحقيق عصام موسى هادي، ط: وزارة الأوقاف والشؤون الإسلامية بدولة قطر.

عن أنس رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «ما مِنْ مُسْلِم يموت له ثلاثة لم يَبْلُغوا الحِنْثَ إلا أدْخَلَه الله الجنَّة بِفَضْل رَحْمَتِهِ إيَّاهُمْ».

If a Muslim loses three small children, whether they were male or female, before they reach the age of puberty, then that will be a reason for the parent to enter Paradise.

نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397ه - الطبعة الرابعة عشر 1407هـ. كنوز رياض الصالحين، تأليف: حمد بن ناصر العمار، الناشر: دار كنوز أشبيليا، الطبعة الأولى، 1430هـ. بهجة الناظرين، تأليف: سليم بن عيد الهلالي، الناشر: دار ابن الجوزي، سنة النشر: 1418ه - 1997م. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي، تحقيق: د. ماهر بن ياسين الفحل، الطبعة الأولى، 1428هـ. صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة، الطبعة الأولى، 1422هـ. دليل الفالحين، تأليف: محمد بن علان، الناشر: دار الكتاب العربي، نسخة الكترونية، لا يوجد بها بيانات نشر. شرح رياض الصالحين، تأليف: محمد بن صالح العثيمين، الناشر: دار الوطن للنشر، الطبعة: 1426هـ. منار القاري، تأليف: حمزة محمد قاسم، الناشر: مكتبة دار البيان، عام النشر: 1410هـ.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «صِنْفَانِ مِنْ أَهْلِ النَّارِ لَمْ أَرَهُمَا، قَوْمٌ مَعَهُمْ سِيَاطٌ كَأَذْنَابِ الْبَقَرِ يَضْرِبُونَ بِهَا النَّاسَ، وَنِسَاءٌ كَاسِيَاتٌ عَارِيَاتٌ مُمِيلَاتٌ مَائِلَاتٌ، رُؤُوسُهُنَّ كَأَسْنِمَةِ الْبُخْتِ الْمَائِلَةِ، لَا يَدْخُلْنَ الْجَنَّةَ، وَلَا يَجِدْنَ رِيحَهَا، وَإِنَّ رِيحَهَا لَيُوجَدُ مِنْ مَسِيرَةِ كَذَا وَكَذَا».

The Prophet (may Allah's peace and blessings be upon him) warns against two types of people from the dwellers of Hellfire whom he did not see and who did not exist during his time; rather, they will come to exist afterwards. First type: They are people who have whips like the long tails of cows with which they beat people, and those are the policemen and the oppressors' soldiers who beat people wrongfully. Second type: They are women who have abandoned chastity and modesty, which usually constitute part of the woman's nature. Their description: Dressed in reality but naked in meaning because they wear transparent clothes that reveal the color of their skin; and they cover parts of their body and expose other parts to show their beauty. They cause men's hearts to be inclined to them by their clothes and swaggering gait. They walk while inclining their shoulders and invite others to deviation and aberration that they indulge in. Moreover, their heads are like the inclined hump of a camel, as they make their heads look larger and bigger by wrapping a scarf and the like around it. Their heads are likened to the humps of the Bactrian camels given the fact that they raise their hair and braids on top of their heads and these braids are inclined to one side of the head just like the camel's hump. Women who fit such a description are subject to this severe threat of not entering Paradise, or smelling its fragrance, or even approaching it although the fragrance of Paradise could be smelled from a far distance.

• It is prohibited to beat or harm people who have not committed a sin or an evil deed.
• It is prohibited to help the oppressors with their oppression.
• Warning women against exposing their adornment, uncovering their beauty, and wearing tight and transparent clothes that describe or expose the ‘Awrah (body parts that must be covered).
• Encouraging the Muslim woman to adhere to the commands of Allah and refrain from whatever displeases Him and makes her worthy of eternal and painful punishment in the Hereafter.
• This Hadīth is one of the signs of his prophethood (may Allah's peace and blessings be upon him) as he informed us about things from the unseen, which did not occur at his time, and they have occurred exactly as he said.

صحيح مسلم (3/ 1680) (2128). نزهة المتقين، لمجموعة من الباحثين (2/ 1122). بهجة الناظرين، لسليم الهلالي (3/ 150). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (6/ 2302). شرح رياض الصالحين، لابن عثيمين (6/ 370).

عَنْ أَبِي سَعِيدٍ الخُدْرِيِّ رضي الله عنه قَالَ: خَرَجَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي أَضْحَى أَوْ فِطْرٍ إِلَى المُصَلَّى، فَمَرَّ عَلَى النِّسَاءِ، فَقَالَ: «يَا مَعْشَرَ النِّسَاءِ، تَصَدَّقْنَ، فَإِنِّي أُرِيتُكُنَّ أَكْثَرَ أَهْلِ النَّارِ» فَقُلْنَ: وَبِمَ يَا رَسُولَ اللَّهِ؟ قَالَ: «تُكْثِرْنَ اللَّعْنَ، وَتَكْفُرْنَ العَشِيرَ، مَا رَأَيْتُ مِنْ نَاقِصَاتِ عَقْلٍ وَدِينٍ أَذْهَبَ لِلُبِّ الرَّجُلِ الحَازِمِ مِنْ إِحْدَاكُنَّ»، قُلْنَ: وَمَا نُقْصَانُ دِينِنَا وَعَقْلِنَا يَا رَسُولَ اللَّهِ؟ قَالَ: «أَلَيْسَ شَهَادَةُ المَرْأَةِ مِثْلَ نِصْفِ شَهَادَةِ الرَّجُلِ» قُلْنَ: بَلَى، قَالَ: «فَذَلِكِ مِنْ نُقْصَانِ عَقْلِهَا، أَلَيْسَ إِذَا حَاضَتْ لَمْ تُصَلِّ وَلَمْ تَصُمْ» قُلْنَ: بَلَى، قَالَ: «فَذَلِكِ مِنْ نُقْصَانِ دِينِهَا».

The Prophet (may Allah's peace and blessings be upon him) went out to the praying area on the day of Eid. He had promised to give women a special sermon and he fulfilled his promise on that day. He said: O womenfolk, give charity and seek Allah's forgiveness frequently, as both are among the greatest means of erasing sins, for indeed, I saw you on the Night of Isrā’ forming the majority of the inhabitants of Hellfire. Then a woman among them, who was wise, perceptive, and dignified, said: O Messenger of Allah, why do we form the majority of the inhabitants of Hellfire? He said: For some reasons: you frequently curse and use abusive language, and you deny your husbands' rights. Then he (may Allah's peace and blessings be upon him) described them, saying: I have not seen anyone with a deficiency in intellect and religion who is more dominant over a person of wisdom, intellect, resolve, and self-control than you. She said: O Messenger of Allah, what is the deficiency in intellect and religion? He said: As for the deficiency of intellect, it is the fact that the testimony of two women is equivalent to the testimony of one man; this is what is meant by a deficiency in intellect. The deficiency in religion is the decrease in good deeds, for a woman spends nights and days not praying due to menstruation and fasts fewer days in Ramadan due to menstruation; this is what is meant by a deficiency in religion. However, they are not to be blamed or held accountable for that because it is part of their natural disposition, just as humans are created with an innate love for wealth, haste in their matters, ignorance, and other such traits. However, this is mentioned as a warning against being infatuated with them.

• It is recommended for women to attend the Eid prayer and to be given a separate sermon.
• Ingratitude to the husband and frequent cursing are major sins because the threat of Hellfire is a sign that such sins are major.
• It shows that faith can increase and decrease. One's faith and religion increase when he offers abundant acts of worship, and offering fewer acts of worship will lead to a decrease in one's religion.
• An-Nawawi said: The intellect is subject to increase and decrease, and so is faith. Mentioning the deficiency in women is not meant to blame them for it, as it is part of their natural disposition. Rather, it is intended as a warning against being infatuated with them. This is why the punishment is associated with the mentioned ingratitude and other sins, not with the deficiency. The deficiency in religion is not restricted to what results in sin; rather, it includes a broader scope.
• It implies that a learner or a subject may ask the scholar or leader to clarify his words if it is unclear to him.
• It shows that the testimony of a woman is half that of a man given her lack of accuracy.
• Ibn Hajar commented on his statement: "I have not seen anyone deficient..." It appears to me that this is one of the reasons why they form the majority of the inhabitants of Hellfire; because if they are a cause for a sensible man to lose his reason to the extent that he does or says what is inappropriate, then they share in the sin and even exceed him in it.
• Prayer and fasting are prohibited for a woman during her menstruation, and the same applies to one experiencing post-partum bleeding, and both must make up for the missed days of fasting upon attaining purity.
• The Prophet's good morals, as he answered the women's questions without rebuke or blame.
• Ibn Hajar said: Charity repels punishment and it may expiate sins committed between people.
• An-Nawawi said: The deficiency in women's religion is due to their abandonment of prayer and fasting during their menstruation. One's faith and religion increase when he offers abundant acts of worship, and offering fewer acts of worship will lead to a decrease in one's religion. Moreover, the deficiency in religion could occur in a way that incurs sin, such as abandoning prayer, fasting, or any other obligatory act of worship without a valid excuse; and it could occur in a way that incurs no sin, such as abandoning the Friday prayer, fighting in Allah's cause, or any other act that is not obligatory upon him without a valid excuse; or it could occur in a way that one is actually commanded to do, such as abandoning of a menstruating woman's prayer and fasting.

صحيح البخاري (1/ 68) (304). صحيح مسلم (2/ 605) (889). إرشاد الساري لشرح صحيح البخاري، لأحمد القسطلاني (1/ 346). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (1/ 92). مرعاة المفاتيح شرح مشكاة المصابيح، لعبيد الله المباركفوري (1/ 80). فتح الباري شرح صحيح البخاري، لابن رجب (2/ 39). المنهاج شرح صحيح مسلم، للنووي (2/ 65). شرح صحيح البخاري، لابن بطال (1/ 418). توضيح الأحكام مِن بلوغ المرام، لعبد الله البسام (3/ 405). منار القاري، لحمزة قاسم (1/ 329).

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ عَنْ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «قَالَ اللَّهُ تَبَارَكَ وَتَعَالَى: أَعْدَدْتُ لِعِبَادِي الصَّالِحِينَ، مَا لاَ عَيْنٌ رَأَتْ، وَلاَ أُذُنٌ سَمِعَتْ، وَلاَ خَطَرَ عَلَى قَلْبِ بَشَرٍ» قَالَ أَبُو هُرَيْرَةَ: اقْرَؤُوا إِنْ شِئْتُمْ: {فَلاَ تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ} [السجدة: 17].

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty said: I have prepared and made ready, as an honor for My righteous slaves in Paradise, that the essence of which no eye has ever seen, the description of which no ear has ever heard, and the reality of which has never occurred to the heart of any human being. Abu Hurayrah (may Allah be pleased with him) said: Recite, if you wish: {No soul knows what delights are kept hidden for them.} [Surat as-Sajdah: 17]

• This Hadīth is part of what the Prophet (may Allah's peace and blessings be upon him) narrated from his Lord, and it is called a Qudsi or divine Hadīth. Its wording and meaning are from Allah; however, it does not have the unique characteristics of the Qur’an that include reciting it as a form of worship, getting purified for it, presenting it as a challenge, its miraculousness, etc.
• Encouraging the performance of acts of obedience and refraining from wrongdoings in order to attain what Allah has prepared for His righteous slaves.
• Allah Almighty has not revealed to us in His Book and the Sunnah of His Messenger everything that is in Paradise, and what we do not know is greater than what we have been informed of.
• Pointing out the perfect bliss of Paradise, and that its dwellers will experience pleasures free from any grief or anxiety.
• The worldly pleasures are fleeting, while the Hereafter is better and everlasting.

صحيح البخاري (6/ 115) (4779). صحيح مسلم (4/ 2174) (2824). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (3/ 342). التنوير شرح الجامع الصغير، لمحمد الصنعاني (7/ 587). تيسير الكريم الرحمن في تفسير كلام المنان، عبد الرحمن آل سعدي (ص187).

عن المغيرة بن شعبة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «سَأل موسى صلى الله عليه وسلم ربَّه: ما أدْنَى أهل الجَنَّة مَنْزِلَة؟ قال: هو رَجُل يَجِيءُ بعد ما أُدخِل أهل الجَنَّة الجَنَّة، فَيُقَال له: ادخل الجَنَّة. فيقول: أيْ رب، كيف وقد نَزَل النَّاس مَنَازِلَهُم، وأخَذُوا أَخَذَاتِهِم؟ فَيُقَال له: أَتَرْضَى أن يكون لك مثل مُلْكِ مَلِكٍ من مُلُوكِ الدُّنيا؟ فيقول: رَضِيْتُ رَبِّ، فيقول: لك ذلك ومثله ومِثْلُه ومِثْلُه ومِثْلُه، فيقول في الخامِسة. رَضِيْتُ رَبِّ، فيقول: هذا لك وَعَشَرَةُ أَمْثَالِه، ولك ما اشْتَهَتْ نَفْسُكَ، وَلَذَّتْ عَيْنُكَ. فيقول: رَضِيتُ رَبِّ. قال: رَبِّ فَأَعْلاَهُمْ مَنْزِلَة؟ قال: أُولَئِكَ الَّذِينَ أَرَدْتُ غَرَسْتُ كَرامَتَهُم بِيَدِي، وخَتَمْتُ عليها، فلم تَر عَيْنٌ، ولم تسمع أُذُنٌ، ولم يَخْطُر على قَلْب بَشَر». وعن ابن مسعود رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «إنِّي لأَعْلَمُ آخِر أَهل النَّارِ خُرُوجًا منها، وآخِر أهل الجنَّة دخولًا الجنَّة. رَجُل يخرج من النَّار حَبْوا، فيقول الله عز وجل له: اذهب فادخل الجنَّة، فيَأتِيَها، فَيُخَيَّل إليه أَنَّها مَلْأَى، فيرجع، فيقول: يا رب وجَدُتها مَلْأَى! فيقول الله عز وجل له: اذهب فادخل الجَنَّة، فيأتيها، فَيُخَيَّل إليه أَنَّها مَلْأَى، فيرجع فيقول: يا ربِّ وجَدُتها مَلْأَى، فيقول الله عز وجل له: اذهب فادخل الجَنَّة، فإن لك مثل الدنيا وَعَشَرَةَ أَمْثَالِهَا؛ أو إن لك مثل عَشَرَةَ أَمْثَالِ الدُّنْيَا، فيقول: أَتَسْخَرُ بِي، أو تضحك بِي وأنت الْمَلِكُ!». قال: فلقد رأيت رسول الله صلى الله عليه وسلم ضَحِك حتى بَدَت نَوَاجِذُه فكان يقول: «ذلك أَدْنَى أهل الجَنَّة مَنْزِلة».

This Hadīth demonstrates the bounty and extensive mercy of Allah, the Exalted. It also informs us of the great status of the people of Paradise, as the lowest in rank therein will enjoy multiple times more what any king of this world possesses.

صحيح البخاري، محمد بن إسماعيل البخاري الجعفي، تحقيق: محمد زهير الناصر، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، الطبعة: الأولى 1422هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423هـ. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ، 2007م. المنهاج شرح صحيح مسلم بن الحجاج، أبو زكريا محيي الدين النووي، دار إحياء التراث العربي، بيروت، الطبعة: الثانية 1392هـ. عمدة القاري شرح صحيح البخاري، محمود بن أحمد بدر الدين العينى، الناشر: دار إحياء التراث العربي، بيروت. كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، كنوز إشبيليا، الرياض، الطبعة: الأولى1430هـ، 2009م. بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الطبعة: الأولى 1418 هـ، 1997م.

عن عياض بن حمار المجاشعي رضي الله عنه ، أن رسول الله صلى الله عليه وسلم ، قال ذات يوم في خطبته: «ألَا إن ربي أمرني أن أُعَلِّمَكم ما جَهِلتم، ممَّا علَّمني يومي هذا، كلُّ مالٍ نَحَلتُه عبدًا حلال، وإني خلقتُ عبادي حُنَفاء كلهم، وإنهم أتتهم الشياطين فاجتالتهم عن دينهم، وحَرَّمت عليهم ما أحللتُ لهم، وأمرتهم أن يُشركوا بي ما لم أُنزِّل به سلطانا، وإن الله نظر إلى أهل الأرض، فمَقَتهم عربهم وعَجَمهم، إلَّا بقايا من أهل الكتاب، وقال: إنما بعثتُك لأبتليَك وأبتلي بك، وأنزلتُ عليك كتابًا لا يغسله الماءُ، تقرؤه نائمًا ويقظان، وإنَّ اللهَ أمرني أن أحرِق قُرَيشًا، فقلت: رب إذا يَثْلُغوا رأسي فيدعوه خُبْزة، قال: استخرجهم كما استخرجوك، واغزهم نُغزك، وأنفق فسننفق عليك، وابعث جيشا نبعث خمسة مثله، وقاتل بمن أطاعك مَن عصاك، قال: وأهل الجنة ثلاثة ذو سلطان مُقْسِط مُتَصَدِّق مُوَفَّق، ورجل رحيم رقيق القلب لكل ذي قربى ومسلم، وعفيف متعفِّف ذو عيال، قال: وأهل النار خمسة: الضعيف الذي لا زَبْر له، الذين هم فيكم تبعا لا يبتغون أهلا ولا مالا، والخائن الذي لا يخفى له طمع، وإن دقَّ إلا خانه، ورجل لا يُصبح ولا يمسي إلا وهو يخادعك عن أهلك ومالك «وذكر» البخل أو الكذب والشِّنظير الفحَّاش».

The Messenger of Allah (may Allah’s peace and blessings be upon him) gave a sermon to his Companions wherein he informed them that Allah ordered him to impart to them the knowledge that Allah had imparted to Him that day. Allah said that all the wealth that He gives to His servants is lawful for them. This is a response to those who made unlawful for themselves certain types of cattle, clarifying that it did not become unlawful for them by their making it unlawful. Therefore, every property that a person possesses in this world is lawful for him, unless some external right is attached to it or there is evidence that excludes it from the general permissibility. Allah then said that He has created His slaves predisposed to be Muslims, submitting to Allah alone, or pure from all sin, or on the straight path with a readiness to receive guidance – these are three interpretations for this segment of the Hadīth. One further interpretation is that it refers to the oath that Allah took from people in the world of Dharr (particles), before they were born into this world, when he asked them: "Am I not your Lord?" They said: "Indeed you are." He then said: Then the devils came to them, bluffed them, caused them to deviate from the path that they were on, and directed them toward falsehood. They also deluded them by making what was lawful for them unlawful, and ordered them to associate with Allah in worship that which Allah did not order to be worshiped and sent no evidence that would suggest that they deserve to be worshiped. The Messenger of Allah (may Allah's peace and blessings be upon him) then said that Allah looked at the people of the earth before the Messenger was sent and he saw them all united upon polytheism and disbelief. He hated them for this, except for some remnants of the People of the Book, those who were still holding on to their religion and had not altered it. Most of the People of the Book, however, had distorted the religion revealed to them by Allah. Allah said: "I sent you to the people to test you," meaning to see how you would carry out the tasks I assigned to you of delivering the message, fighting in the cause of Allah, and being patient for His sake. I also tested others through you by observing how they react to your message and whether or not they will believe in you. Some will reveal their faith and obey you, others will turn away from you and show enmity to you, and others will be hypocrites and will pretend to have believed while they have not. Allah already knows how everyone will react before they actually do, but He tests them so that their actions would become a clear reality. Indeed, Allah punishes His slaves based on the actions they commit, not on His prior knowledge of their actions before they actually commit them. Then Allah said that He sent down the Qur'an, and that it is preserved within the chests and not liable to elimination; rather, it will survive throughout the ages. Allah said that it could be recited during wakefulness and sleep, meaning that it is preserved for you in both wakefulness and sleep, or that it could be easily recited, according to another interpretation. The Messenger of Allah (may Allah's peace and blessings be upon him) then said: Allah ordered me to burn down the (tribe of) Quraysh; i.e. to kill the disbelievers of Quraysh, so I said: 'O my Lord, they would break my head just as they would break bread.' Allah said to this: Expel the Quraysh from their lands just as they did to you, though there is a big difference between the two, as the Quraysh expelled him based on falsehood while he would expel them based on truth. Allah said: Fight them and we will assist you, spend in the path of Allah and we will compensate you for it in this life and in the afterlife, and if you send an army to fight the non-Muslims, we will send angels five times its number to assist the Muslims, just as He did in Badr. He then ordered him to fight those who disobey him of the disbelievers with the help of those who do obey him of the Muslims. He then said: The people of Paradise are three: the man who possesses authority and power, yet he is fair to people, non-oppressive, and charitable towards them. He is guided to doing good and the doors of benevolence are opened before him. The second is the man who is merciful to the young and old, who has a tender heart towards his kin in particular and all Muslims in general. The third is the man who has dependents and he avoids unlawful gains and refrains from asking people for assistance because he relies upon Allah regarding his sustenance and that of his dependents. His love for his dependents and his fear concerning lack of sustenance for them do not drive him to beg people and stop relying on Allah, or to seek unlawful gains, or to become too preoccupied with them to do what is required of him of seeking (religious) knowledge and fulfilling (religious) obligations. The people of Hellfire are five: the weak who lacks the intelligence that deters him from doing what is inappropriate, who is subordinate to you and does not seek to have a wife or wealth through lawful means. Such people refrain from what is lawful and commit what is unlawful. The second is the betrayer who covets every covetable thing, even if it is almost unnoticeable; he traces it and examines it until he finds it and betrays you trust regarding it. This is a hyperbolic description of betrayal. The third is the deceiver, and the fourth is the liar or the miser, and the fifth is he who uses obscene language and is ill-mannered.

صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. المنهاج شرح صحيح مسلم بن الحجاج، للنووي، نشر: دار إحياء التراث العربي – بيروت، الطبعة: الثانية، 1392هـ. مختار الصحاح، لزين الدين أبو عبد الله محمد الحنفي الرازي، تحقيق: يوسف الشيخ محمد، نشر: المكتبة العصرية - الدار النموذجية، بيروت – صيدا، لطبعة: الخامسة، 1420هـ / 1999م. التمهيد لشرح كتاب التوحيد-صالح بن عبد العزيز آل الشيخ، -الناشر: دار التوحيد-الطبعة: الأولى، 1424هـ - 2003م. الملخص في شرح كتاب التوحيد-صالح بن فوزان بن عبد الله الفوزان-دار النشر: دار العاصمة الرياض- الطبعة الأولى 1422هـ- 2001م. القول المفيد على كتاب التوحيد-العثيمين-دار ابن الجوزي، المملكة العربية السعودية-الطبعة: الثانية, محرم 1424هـ.

عن أبي هريرة رضي الله عنه قال: قالوا: يا رسول الله هل نَرى ربَّنا يوم القيامة؟ قال: «هل تُضارُّون في رؤية الشمس في الظَّهِيرة، ليست في سحابة؟» قالوا: لا، قال: «فهل تُضارُّون في رؤية القمر ليلة البدر، ليس في سحابة؟» قالوا: لا، قال: " فوالذي نفسي بيده لا تُضارُّون في رؤية ربكم، إلا كما تُضارُّون في رؤية أحدهما، قال: فيَلْقى العبد، فيقول: أي فُل أَلَم أُكْرِمْك، وأُسَوِّدْك، وأُزَوِّجك، وأُسَخِّر لك الخيل والإبل، وأَذَرْك تَرْأَس، وتَرْبَع؟ فيقول: بلى، قال: فيقول: أفظننتَ أنك مُلاقِي؟ فيقول: لا، فيقول: فإني أنساك كما نَسِيتَني، ثم يلقى الثاني فيقول: أيْ فُل أَلَم أُكْرِمْك، وأُسَوِّدْك، وأُزَوِّجك، وأُسَخِّر لك الخيل والإبل، وأَذَرْك تَرْأَس، وتَرْبَع؟ فيقول: بلى، أيْ ربِّ فيقول: أفظننتَ أنك مُلاقِي؟ فيقول: لا، فيقول: فإني أنساك كما نَسِيتَني، ثم يلقى الثالث، فيقول له مثل ذلك، فيقول: يا ربِّ آمنتُ بك، وبكتابك، وبرسلك، وصليتُ، وصمتُ، وتصدَّقتُ، ويُثني بخير ما استطاع، فيقول: هاهنا إذًا، قال: ثم يقال له: الآن نبعث شاهدَنا عليك، ويتفكَّر في نفسه: مَن ذا الذي يَشهد عليَّ؟ فيُختَم على فيه، ويقال لفَخِذه ولحمه وعظامه: انطِقي، فِتِنْطِق فخِذه ولحمه وعظامه بعمله، وذلك ليُعْذِرَ من نفسه، وذلك المنافق وذلك الذي يسخط الله عليه.

Some of the Companions (may Allah be pleased with them) asked the Messenger of Allah (may Allah's peace and blessings be upon him): "Will we see our Lord on the Day of Judgment?" He said: "Do you find any difficulty in seeing the sun at noon when there are no clouds?" In other words: do you crowd with each other to the extent that you might harm one another in order to see the sun when it is high in the horizon and spreading its light all over the world, with no clouds screening it from you? They answered in the negative. The Prophet (may Allah's peace and blessings be upon him) again asked: "Do you have any difficulty in seeing the full moon when there are no clouds?" That is: do you crowd or struggle with one another in a way that might cause you harm in your attempt to see a full moon that is clearly seen in the sky without any cloud screening it? They said: 'No.' The Prophet (may Allah's peace and blessings be upon him) said: "By Allah, in Whose Hand my life is, You will not face any difficulty in seeing your Lord, only as much as you find difficulty in seeing one of them (the sun and moon)." This means that they will see their Lord so clearly and evidently that it involves no argument or doubt; that none would disagree or belie the other, just as no one argues over seeing the sun or the moon. The similitude made here applies to the unquestionable clarity of sighting Allah, not to the manner in which it takes place or the nature of the One Whom is seen. Indeed, He, the Exalted, is far above being likened to creatures. Then the Prophet (may Allah's peace and blessings be upon him) informed about one of the events of the Day of Judgment. That is, one of Allah's servant will stand before Him, the Exalted, and He will remind him of the favors that He bestowed upon him, one after the other: like favoring him; making him a chief among his people; granting him a wife from his own kind and allowing him to enjoy her; fostering love, compassion, affection, and intimacy between the both of them; subjugating horses and camels to him; and making him the chief of his people, who is entitled to a quarter of the war booty, while in the pre-Islamic time, kings would take the whole booty to themselves. The servant will affirm all of these favors. The Lord will ask him: "Did not you know that you were going to meet Me?" The servant will say: "No," and Allah will say: "So I will forget you as you had forgotten Me." In other words, Allah will exclude him from His mercy just as he abandoned His obedience during his life. The word 'forget' here means to leave something knowingly and deliberately. This is explained by Allah's saying: {Indeed, We have [accordingly] forgotten you. And taste the punishment of eternity} [Sūrat al-Ahqāf: 14]. Once again, Allah will meet another servant, and a similar conversation will take place. Furthermore, Allah will meet a third servant, who will say to Him: "I affirmed my faith in You, Your Book, and in Your Messenger, and I observed the prayer and fasted and gave charity, and he will praise himself as much as he can. Thereupon, Allah, the Almighty, will say to Him: "Hence, (as you have praised yourself in such a way) remain in your place so that we bring our witnesses to your deeds." The servant will think of who that witness would be. Thereafter, Allah will make a seal on his mouth, and his thighs, flesh, and bones will be ordered to speak. They will tell all about his deeds, which will render his excuses unacceptable, due to his numerous sins and the testimony of his own limbs against himself. This third servant is the hypocrite, whom Allah is angry with.

صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. كشف المشكل من حديث الصحيحين، لجمال الدين أبي الفرج عبد الرحمن بن علي بن محمد الجوزي، المحقق: علي حسين البواب، الناشر: دار الوطن – الرياض. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت، لبنان، الطبعة: الأولى، 1422هـ - 2002م. شرح العقيدة الواسطية, محمد بن صالح بن محمد العثيمين, خرج أحاديثه واعتنى به: سعد بن فواز الصميل, دار ابن الجوزي للنشر والتوزيع، المملكة العربية السعودية, الطبعة: السادسة، 1421 هـ. إكمال المعلم بفوائد مسلم لعياض بن موسى بن عياض بن عمرون اليحصبي السبتي، المحقق: الدكتور يحيى إسماعيل، الناشر: دار الوفاء للطباعة والنشر والتوزيع، مصر، الطبعة: الأولى، 1419 هـ - 1998 م. تفسير الطبري = جامع البيان عن تأويل آي القرآن, محمد بن جرير بن يزيد بن كثير بن غالب الآملي، أبو جعفر الطبري, تحقيق: الدكتور عبد الله بن عبد المحسن التركي, دار هجر, الطبعة: الأولى، 1422 هـ - 2001 م. مجموع فتاوى ورسائل فضيلة الشيخ محمد بن صالح العثيمين, جمع وترتيب : فهد بن ناصر بن إبراهيم السليمان, دار الوطن - دار الثريا, الطبعة : الأخيرة، 1413 هـ.