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عن أبي موسى الأشعري رضي الله عنه عن النبي صلى الله عليه وسلم قال: «مَنْ حَمَلَ عَلَيْنَا السِّلَاحَ فَلَيْسَ مِنَّا».

The Prophet (may Allah's peace and blessings be upon him) warns against carrying weapons against Muslims to intimidate or rob them. Whoever does so unjustly has committed a serious crime and a major sin and deserves this stern warning.

• The Hadīth gives a stern warning against Muslims fighting one another.
• One of the most mischievous acts on earth is to brandish weapons against Muslims and cause corruption by killing.
• The warning in question does not apply to just fighting, such as fighting the oppressors, corruptors, and the like.
• It is prohibited to scare Muslims with weapons and the like, even if done jokingly.

صحيح البخاري (9/ 49) (7071). صحيح مسلم (1/ 98) (100). خلاصة الكلام شرح عمدة الأحكام، لفيصل آل مبارك (ص406). الإفهام في شرح عمدة الأحكام، لابن باز (ص815). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (2/ 195). تيسير العلام شرح عمدة الأحكام، لعبد الله البسام (ص752).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «بَادِرُوا بِالْأَعْمَالِ فِتَنًا كَقِطَعِ اللَّيْلِ الْمُظْلِمِ، يُصْبِحُ الرَّجُلُ مُؤْمِنًا وَيُمْسِي كَافِرًا، أَوْ يُمْسِي مُؤْمِنًا وَيُصْبِحُ كَافِرًا، يَبِيعُ دِينَهُ بِعَرَضٍ مِنَ الدُّنْيَا».

The Prophet (may Allah's peace and blessings be upon him) is urging the believer to hasten to good deeds and perform them frequently before they become difficult and he gets preoccupied with tribulations and suspicious matters that would prevent him and turn him away from offering good deeds. During such tribulations, which are as dark as the night, the truth and falsehood are mixed up, and it becomes hard for people to distinguish between them. Their severity causes one to wander blindly to the extent that he would be a believer in the morning and become a disbeliever in the evening, or he would be a believer in the evening and become a disbeliever in the morning, abandoning his religion for the sake of a transient worldly gain.

• It is obligatory to hold fast to the religion and hasten to good deeds before being hindered by impediments.
• Referring to the succession of misleading trials at the end of time and the fact that when one trial ends another begins.
• If one's religion is weak and he gives it up in return for worldly affairs like wealth and others, this will cause him to deviate, abandon the religion, and get carried away by trials.
• The Hadīth bears evidence that good deeds are a means of salvation from trials.
• Trials are of two types: trials related to suspicious matters and their treatment lies in knowledge, and trials related to desires and their treatment lies in faith and patience.
• The Hadīth points out that those with few good deeds are more vulnerable to tribulations, whereas those with plenty of good deeds should not be deceived by what they have done; rather, they should strive for more.

صحيح مسلم (1/ 110) (118). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 169). شرح رياض الصالحين، لابن عثيمين (2/ 16). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 122).

عن أبي هريرة رضي الله عنه مرفوعاً: «الإيمانُ بِضْعٌ وَسَبْعُونَ أو بِضْعٌ وسِتُّونَ شُعْبَةً: فَأَفْضَلُهَا قَوْلُ: لا إله إلا الله، وَأَدْنَاهَا إِمَاطَةُ الأَذَى عَنِ الطَّرِيقِ، وَالحَيَاءُ شُعْبَةٌ مِنَ الإِيمَانِ».

Faith is not one aspect or one part. Rather, it consists of many branches, more than sixty or seventy. The best of these, however, is one single statement: "There is no god but Allah." And the simplest of them is removing anything harmful to passersby, be it a stone, a thorn, or anything else. And modesty is a branch of faith. So righteous deeds are part of faith, as held by Ahl As-Sunnah Wa al-Jamā‘ah and proven true by the Shar‘i proofs, including this Hadīth.

- صحيح البخاري، للإمام أبي عبد الله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - صحيح مسلم، للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب، الرياض، الطبعة الأولى، 1417هـ. - شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - نزهة المتقين بشرح رياض الصالحين، تأليف مصطفى سعيد الخن، مصطفى البغا، محي الدين مستو، علي الشربجي، محمد أمين لطفي، مؤسسة الرسالة، بيروت، لبنان، الطبعة الرابعة عشر، 1407ه. - بهجة الناظرين شرح رياض الصالحين، لسليم بن عيد الهلالي، دار ابن الجوزي، الطبعة الأولى، 1418ه. - دليل الفالحين لطرق رياض الصالحين، المؤلف: محمد علي بن محمد بن علان الصديقي، اعتنى بها: خليل مأمون شيحا، دار المعرفة للطباعة والنشر والتوزيع، بيروت، لبنان، الطبعة: الرابعة، 1425هـ - 2004م. - تطريز رياض الصالحين، تأليف فيصل آل مبارك، تحقيق د. عبد العزيز آل حمد، دار العاصمة، الرياض، الطبعة الأولى، 1423هـ.

عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم: «اللهُمَّ لَا تَجْعَلْ قَبْرِي وَثَنًا، لَعَنَ اللهُ قَوْمًا اتَّخَذُوا قُبُورَ أَنْبِيَائِهِمْ مَسَاجِدَ».

The Prophet (may Allah's peace and blessings be upon him) supplicated to his Lord to not make his grave like an idol that people worship by extolling it and facing it in prostration. Then, he (may Allah's peace and blessings be upon him) mentioned that Allah Almighty banished and expelled from His mercy those who took the graves of their prophets as places of worship, for taking them as places of worship is conducive to worshiping and having faith in them.

• Exceeding the limits set by the Shariah with regard to the graves of the prophets and the righteous people turns them into idols worshiped apart from Allah. So, we should beware of the means leading to Shirk (polytheism).
• It is not permissible to visit the graves to show reverence to them and perform worship there, regardless of the closeness of those buried to Allah.
• It is prohibited to build mosques over the graves.
• It is prohibited to perform prayer at the graves, even if no mosque is built there, except for prayer for a dead person upon whom the funeral prayer has not been offered.

مسند أحمد (12/ 314) (7358). فتح المجيد شرح كتاب التوحيد، لعبد الرحمن التميمي (1/ 434). القول المفيد على كتاب التوحيد، لمحمد بن عثيمين (1/ 434). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص178). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص194). التمهيد لشرح كتاب التوحيد، لصالح آل الشيخ (ص51). مشكاة المصابيح، للتبريزي (1/ 234).

عن ابْنِ عُمَرَ رضي الله عنهما أنه سَمِعَ رَجُلًا يَقُولُ: لَا وَالْكَعْبَةِ، فَقَالَ ابْنُ عُمَرَ: لَا يُحْلَفُ بِغَيْرِ اللَّهِ، فَإِنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «مَنْ حَلَفَ بِغَيْرِ اللهِ فَقَدْ كَفَرَ أَوْ أَشْرَكَ».

The Prophet (may Allah's peace and blessings be upon him) informs that whoever swears by other than Allah and His names and attributes has disbelieved in Allah or associated partners with Him. This is because swearing entails extolment of the one by whom swearing is done, whereas all greatness belongs to Allah alone. So, we must only swear by Allah, His names, and attributes. This type of swearing falls under minor polytheism. However, if the swearer extols what he swears by like the extolment of Allah or greater, then his swearing constitutes major polytheism.

• Extolment by swearing is a right only due to Allah Almighty. So, we should only swear by Allah and His names and attributes.
• It points out the keenness of the Companions to enjoin the right and forbid the wrong, particularly if the wrong act pertains to polytheism or disbelief.

سنن الترمذي (3/ 194) (1535). سنن أبي داود (5/ 154- 155) (3251). مسند أحمد (9/ 249) (5346)، (9/ 275) (5375)، (10/ 249) (6072). فتح المجيد شرح كتاب التوحيد، لعبد الرحمن التميمي (ص413). القول المفيد على كتاب التوحيد، لابن عثيمين (2/ 214). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص326). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص365). التمهيد لشرح كتاب التوحيد، لصالح آل الشيخ (ص452). فتاوى اللجنة الدائمة، (1/ 343).

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «‌إِنَّ ‌أَثْقَلَ صَلَاةٍ عَلَى الْمُنَافِقِينَ صَلَاةُ الْعِشَاءِ وَصَلَاةُ الْفَجْرِ، وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا، وَلَقَدْ هَمَمْتُ أَنْ آمُرَ بِالصَّلَاةِ فَتُقَامَ، ثُمَّ آمُرَ رَجُلًا فَيُصَلِّيَ بِالنَّاسِ، ثُمَّ أَنْطَلِقَ مَعِي بِرِجَالٍ مَعَهُمْ حُزَمٌ مِنْ حَطَبٍ إِلَى قَوْمٍ لَا يَشْهَدُونَ الصَّلَاةَ، فَأُحَرِّقَ عَلَيْهِمْ بُيُوتَهُمْ بِالنَّارِ».

The Prophet (may Allah's peace and blessings be upon him) tells about the hypocrites and their laziness when it comes to attending the prayer, especially the 'Ishā' and Fajr prayers, and that if they were to know the amount of reward for attending them along with the Muslim congregation, they would come to it even if they had to crawl like infants upon their hands and knees. The Prophet (may Allah's peace and blessings be upon him) thought of ordering the prayer to be commenced and appointing someone to lead the people in prayer instead of him. Then he would go, along with people carrying firewood, to men who were not attending the congregational prayer and burn their houses with fire, given the gravity of their sin in doing so. Yet, he did not do that because the houses contained women, innocent children, and others with valid excuses for not attending the prayer - for they committed no sin.

• The graveness of the failure to attend the congregational prayer in the mosque.
• The hypocrites would seek nothing out of their worship but show-off and reputation, for they would only attend prayers when people could see them.
• The reward for offering the ‘Ishā’ and Fajr prayers in the congregation is great, and they are worthy of being attended even if people have to crawl.
• Regularly attending the ‘Ishā’ and Fajr prayers protects from hypocrisy, and the failure to participate in them is one of the traits of the hypocrites.

صحيح مسلم (1/ 451) (651). صحيح البخاري (1/ 132) (657). الإلمام بشرح عمدة الأحكام، لإسماعيل الأنصاري (1/ 88). تيسير العلام شرح عمدة الأحكام، للبسام (ص107). تنبيه الأفهام شرح عمدة الأحكام، لابن عثيمين (1/ 136).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ أُجُورِهِمْ شَيْئًا، وَمَنْ دَعَا إِلَى ضَلَالَةٍ كَانَ عَلَيْهِ مِنَ الْإِثْمِ مِثْلُ آثَامِ مَنْ تَبِعَهُ، لَا يَنْقُصُ ذَلِكَ مِنْ آثَامِهِمْ شَيْئًا».

The Prophet (may Allah's peace and blessings be upon him) clarified that whoever guides people, leads them, and urges them, with words or deeds, to adopt a path of truth and goodness will attain a reward similar to that attained by those who followed him without diminishing the followers' reward in any way. On the other hand, whoever guides and leads people, with words or deeds, to a path of falsehood and evil that involves sin, misdeed, or something prohibited will incur guilt and sin similar to those incurred by the ones who followed him without diminishing their sins in any way.

• The merit of calling to guidance, whether little or great, and the fact that the caller obtains a reward similar to that of the doer, and this is out of Allah's great favor and perfect generosity.
• The danger of calling to misguidance, whether little or great, and the fact that the caller incurs a sin similar to that of the doer.
• Every deed has a recompense of the same kind, so, whoever calls to goodness will obtain a reward similar to that of the doer, and whoever calls to evil will incur a sin similar to that of the doer.
• A Muslim must beware of being taken as an example if he commits a sin publicly and people see him, as he will be held sinful because of those who imitate him, even if he does not urge them to do that.

صحيح مسلم (4/ 2060) (2674). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 262). تطريز رياض الصالحين، لفيصل آل مبارك (ص141). شرح رياض الصالحين، لابن عثيمين (2/ 360). كنوز رياض الصالحين، لمجموعة من الباحثين (3/ 554). نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين (1/ 199).

عَنْ مَحْمُودِ بْنِ لَبِيدٍ رضي الله عنه أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمُ الشِّرْكُ الْأَصْغَرُ» قَالُوا: وَمَا الشِّرْكُ الْأَصْغَرُ يَا رَسُولَ اللهِ؟ قَالَ: «الرِّيَاءُ، يَقُولُ اللهُ عز وجل لَهُمْ يَوْمَ الْقِيَامَةِ إِذَا جُزِيَ النَّاسُ بِأَعْمَالِهِمْ: اذْهَبُوا إِلَى الَّذِينَ كُنْتُمْ تُرَاؤُونَ فِي الدُّنْيَا، فَانْظُرُوا هَلْ تَجِدُونَ عِنْدَهُمْ جَزَاءً؟».

The Prophet (may Allah's peace and blessings be upon him) informs that what he fears most for his Ummah is minor Shirk, which is showing off, i.e., doing good deeds for the sake of people. Then, he (may Allah's peace and blessings be upon him) informs of the punishment of those who show off with their good deeds as it will be said to them on the Day of Judgment: Go to those for the sake of whom you offered your good deeds and see if they have the ability to reward you for such deeds.

• Good deeds must be devoted to Allah Almighty with full sincerity and warning of ostentation must be avoided.
• The Prophet's great compassion towards his Ummah and his keenness to guide and advise them.
• If this is the Prophet's fear for his Companions, who are the most noble in terms of righteousness, then, the fear for those who succeed them is far greater.

مسند أحمد (39/ 39) (23630). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص57). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص45).