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عن عبد الله بن مسعود رضي الله عنه قال: لما كان يوم حُنين آثر رسول الله صلى الله عليه وسلم ناسًا في القِسْمَة، فأعطى الأَقْرَع بن حَابِس مئة من الإبل، وأعطى عُيينة بن حِصن مثل ذلك، وأعطى نَاسًا من أشراف العَرب وآثَرَهُم يومئذ في القِسْمَة. فقال رجل: والله إن هذه قِسْمَة ما عُدل فيها، وما أُريد فيها وجه الله، فقلت: والله لأُخبرن رسول الله صلى الله عليه وسلم فأتيته فأخبرته بما قال، فتغير وجهه حتى كان كالصِّرفِ. ثم قال: «فمن يَعْدِل إذا لم يعدل الله ورسوله؟» ثم قال: «يَرحم الله موسى، قد أُوذي بأكثر من هذا فصبر». فقلت: لا جَرم لا أرفع إليه بعدها حديثًا.

‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) relates that they were at the battle of Hunayn, which is the battle of At-Tā’if that took place after the Conquest of Makkah. The Messenger of Allah (may Allah's peace and blessings be upon him) fought them, and gained from them a large amount of booty i.e, camels, sheep, dirhams, and dinars. Then the Prophet (may Allah's peace and blessings be upon him) went to Al-Ji‘rānah, which is a place located at the farthest end of the Sacred Precincts of Makkah to the direction of At-Tā’if, and divided the booty between those who participated in this battle. He gave Al-Aqra‘ ibn Hābis 100 camels, and gave ‘Uyaynah ibn Hisn 100 camels. He also gave to some of the nobles among the Arabs in order to attract their hearts towards Islam, because if those people embrace Islam due to the gifts and wealth they received, their followers would embrace Islam, and this would give more strength and might to Islam. As for those who were strong in faith, he left them, trusting the faith that they had. After seeing the attitude of the Prophet (may Allah's peace and blessings be upon him) in dividing the booty among the heads of tribes and nobles, and leaving some others (without giving them), a man said: "By Allah! This is a distribution in which justice is not observed, and it is not intended for pleasing Allah." When Ibn Mas‘ūd (may Allah be pleased with him) heard this statement, he rushed towards the Prophet (may Allah's peace and blessings be upon him) and swore before that if he heard something like that, he would inform him. When Ibn Mas‘ūd informed the Prophet (may Allah's peace and blessings be upon him) of the man's statement, his anger intensified and his face changed in color until it was like a pure red dye. Then he said: "Who will observe justice if Allah and His Messenger do not?"; disapproving of the man's statement. Then he said: "May Allah have mercy upon Mūsa; he was hurt more than this but he remained patient.'' When Ibn Mas‘ūd (may Allah be pleased with him) saw the Prophet's condition (i.e. his anger), he said: "If I hear any kind of improper statement from those people, I will not inform the Prophet (may Allah's peace and blessings be upon him) of it, because of what I saw of his intense anger, as long as it does not cause any harm to Islam or the Prophet (may Allah's peace and blessings be upon him)."

كنوز رياض الصالحين، مجموعة من الباحثين برئاسة حمد بن ناصر العمار، كنوز إشبيليا، الرياض، الطبعة: الأولى 1430هـ، 2009م. بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الطبعة: الأولى 1418 هـ، 1997م. تطريز رياض الصالحين، فيصل بن عبد العزيز المبارك، تحقيق: عبد العزيز بن عبد الله آل حمد، دار العاصمة للنشر والتوزيع، الرياض، الطبعة: الأولى 1423هـ، 2002م. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الطبعة الأولى. شرح رياض الصالحين، محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. دليل الفالحين لطرق رياض الصالحين، محمد علي بن البكري بن علان، نشر دار الكتاب العربي، لم أقف على رقم الطبعة. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ، 2007م. 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: لا يوجد بيان لرقم الطبعة، 1423هـ.

عن عمرو بن عوف الأنصاري رضي الله عنه أن رسول الله صلى الله عليه وسلم بعث أبا عبيدة بن الجراح رضي الله عنه إلى البحرين يأتي بِجِزْيَتِهَا، فَقدِم بمالٍ من البحرين، فسمعت الأنصار بقدوم أبي عبيدة، فَوَافَوْا صلاة الفجر مع رسول الله صلى الله عليه وسلم فلما صلى رسول الله صلى الله عليه وسلم انصرف، فَتَعَرَّضُوا له، فتَبسَّم رسول الله صلى الله عليه وسلم حين رآهم، ثم قال: «أَظُنُّكُمْ سَمِعتم أن أبا عبيدة قَدِم بشيءٍ من البحرين؟» فقالوا: أجل، يا رسول الله، فقال: «أبشروا وأمِّلوا ما يَسُرُّكُم، فوالله ما الفَقرَ أخشى عليكم، ولكني أخَشى أن تُبْسَط الدنيا عليكم كما بُسِطَت على من كان قبلكم، فتَنَافسوها كما تَنَافسوها، فَتُهْلِكَكُم كما أهْلَكَتْهُمْ».

The Prophet (may Allah's peace and blessings be upon him) sent Abu ‘Ubaydah (may Allah be pleased with him) to Bahrain to collect the tax from them. When he returned to Madīnah and the Ansār heard about his return, they went to the Prophet and gathered waiting for him at the Fajr prayer. After the Prophet prayed and started to leave, the Ansār presented themselves to him and he smiled because he knew they wanted some of the money. He said to them: "Perhaps you've heard that Abu ‘Ubaydah has returned?" They said: "Yes, O Messenger of Allah," meaning we have come to receive our share of the money. So the Prophet gave them glad tidings that made them happy. He informed them that he does not fear poverty for them, because most of the time the impoverished person is closer to the truth than the wealthy one. Rather, he feared for them that the pleasures of the worldly life would be given to them, and then they would compete among themselves to attain them. A person in such a state (of competition) is never satisfied with what he has and he always wants more and more by any means. He does not care whether he acquires it through lawful or unlawful means. There is no doubt that this is a type of dispraised competition which attaches the person to this world and distances him from the Hereafter (and remembrance of it). So, as a result, the person is destroyed just as the previous nations were destroyed for the same reason.

- صحيح البخاري، للإمام محمد بن إسماعيل البخاري، تحقيق محمد الناصر، دار طوق النجاة. - صحيح مسلم، للإمام مسلم بن الحجاج، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي. - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشرة، 1407هـ. - كنوز رياض الصالحين»، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430ه. - دليل الفالحين لطرق رياض الصالحين، لمحمد علي بن محمد بن علان بن إبراهيم البكري الصديقي الشافعي اعتنى بها: خليل مأمون شيحا، دار المعرفة -الطبعة الرابعة 1425ه. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - المنهاج شرح صحيح مسلم بن الحجاج /أبو زكريا يحيى بن شرف النووي: دار إحياء التراث العربي – بيروت الطبعة: الثانية، 1392.

عن أنس رضي الله عنه قال: كان رسول الله صلى الله عليه وسلم يُفْطِرُ من الشهر حتى نظن أن لا يصوم منه، ويصوم حتى نظن أن لا يُفْطِرَ منه شيئا، وكان لا تَشَاءُ أن تراه من الليل مُصَلِيًا إلا رأيتَه، ولا نائما إلا رأيتَه.

The meaning of the Hadīth: Anas (may Allah be pleased with him) informs about the condition of the Prophet (may Allah's peace and blessings be upon him) regarding fasting and praying at night. He said that he used to leave fasting in a certain month until a person would think that he has not fasted any day of that month; for not fasting for many days. Conversely, he used to fast in a certain month so many days that one would think that he has not broken his fast at all in that month; for his consistent fasting for many days. Likewise, he has not committed himself to pray at a certain time at night. Rather, he used to pray at the beginning of the night sometimes, other times in the middle, and other at the last part of it; such that if you wished to see him praying at night, you would be able to. And if you wished to see him sleeping at night, you would be able to as well. Therefore, his deeds were moderate between excess and negligence.

- رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ. - بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ. - نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ. - 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.

عن أنس رضي الله عنه قال: غاب عمي أنس بن النَّضْرِ رضي الله عنه عن قتال بدر، فقال: يا رسول الله، غِبْتُ عن أول قتال قاتلت المشركين، لئن الله أشهدني قتال المشركين لَيُرِيَنَّ الله ما أصنع. فلما كان يوم أُحُدٍ انْكَشَفَ المسلمون، فقال: اللَّهم أعْتَذِرُ إليك مما صنع هؤلاء - يعني: أصحابه - وأبرأُ إليك مما صنع هؤلاء - يعني: المشركين - ثم تقدم فاستقبله سعد بن معاذ، فقال: يا سعد بن معاذ، الجنَّة وربِّ الكعبة إنِّي أجِدُ ريحها من دونِ أُحُدٍ. قال سعد: فما استطعت يا رسول الله ما صنع! قال أنس: فوجدنا به بِضْعَا وثمانين ضربة بالسيف، أو طعنة بِرُمْح، أو رَمْيَة بسهم، ووجدناه قد قُتل ومَثَّل به المشركون فما عَرفه أحدٌ إلا أُختُه بِبَنَانِهِ. قال أنس: كنَّا نرى أو نَظُنُّ أن هذه الآية نزلت فيه وفي أشباهه: {من المؤمنين رجال صدقوا ما عاهدوا الله عليه} [الأحزاب: 23] إلى آخرها.

Anas ibn Mālik recounts that his paternal uncle Anas ibn An-Nadr was not with the Messenger of Allah (may Allah's peace and blessings be upon him) in the battle of Badr, because the Prophet had not come out with the intention to fight, rather wanted to target the trade caravan of Quraysh. There were only three hundred-odd men with him, with seventy camels and horses that they took turn riding. Many of the companions remained behind because no one was summoned to battle, and a very small number of men went out with the Prophet. Anas ibn An-Nadr said to the Prophet that he did not witness the battle of Badr with him in his first fight against the polytheists, and that: "If Allah gives me a chance to fight them, no doubt, Allah will show how (bravely) I will fight." Then when the battle of Uhud took place, one year and one month after the battle of Badr, the Muslims marched out to fight with the Prophet (may Allah's peace and blessings be upon him). The Muslims were in the winning position in the beginning of the battle, however, later on, when the polytheists were retreating and showing defeat, some of the archers left their assigned posts which the Prophet (may Allah's peace and blessings be upon him) ordered them not to leave without receiving a command. As a result, the Muslim army was vulnerably exposed and the polytheists attacked them from behind. Some Muslims fled while others remained and fought. Anas ibn An-Nadr (may Allah be pleased with him) advanced towards the polytheists, saying: "O Allah, I apologize to You for what these have done," meaning his companions who had fled; "and I denounce what these have done", meaning the polytheists who fought the Prophet and his companions. As he advanced, he passed by Sa‘d ibn Mu‘ādh who asked him: "Where are you going?" Anas said: "O Sa‘d, I really smell the fragrance of Paradise near Mount Uhud." He literally smelt the fragrance of Paradise. He was not imagining it. This was part of Allah's favor on that man who smelled the fragrance of Paradise before he was martyred, which motivated him to go forward, not to retreat like others, until he was eventually killed. Sa‘d later said: "O Messenger of Allah, what he did was beyond my power", meaning that he exerted an effort in fighting that Sa‘d was not capable of. Over eighty wounds were found on his body caused by the strikes of swords, spears and arrows, to the extent that his skin was severely damaged and no one was able to identify him except his sister who recognized him from his fingers. The Muslims believed that Allah revealed the following verse about him and those who resemble him: {Among the believers are men true to what they promised Allah. Among them is he who has fulfilled his vow [to the death], and among them is he who awaits [his chance]. And they did not alter [the terms of their commitment] by any alteration} [Sūrat al-Ahzāb: 23]. There is no doubt that Sa‘d and those who are like him (may Allah be pleased with them) are primarily intended by this verse, because they indeed were truthful regarding their covenant with Allah. Anas ibn An-Nadr (may Allah be pleased with him) said: "If Allah gives me a chance to fight them, no doubt, Allah will see how (bravely) I will fight." He, indeed, did that! He fought like no one else could except he whom Allah favored with what He favored Anas until he won martyrdom.

كنوز رياض الصالحين، أ.د. حمد بن ناصر بن عبد الرحمن العمار، دار كنوز اشبيليا، الطبعة الأولى. بهجة الناظرين، سليم بن عيد الهلالي، دار ابن الجوزي. نزهة المتقين، د. مصطفى سعيد الخن، د. مصطفى البغا، محي الدين مستو، علي الشرجبي، محمد أمين لطفي، مؤسسة الرسالة، بيروت، الطبعة الأولى: 1397 هـ 1977 م الطبعة الرابعة عشرة 1407 هـ 1987م. شرح رياض الصالحين، الشيخ محمد بن صالح العثيمين، مدار الوطن للنشر، طبع عام 1426هـ. دليل الفالحين، محمد بن علان، دار الكتاب العربي. رياض الصالحين، د. ماهر بن ياسين الفحل، الناشر: دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت، الطبعة: الأولى، 1428 هـ - 2007 م. صحيح البخاري، محمد بن إسماعيل البخاري، دار طوق النجاة، الطبعة : الأولى، 1422هـ. صحيح مسلم، المؤلف: مسلم بن الحجاج القشيري النيسابوري، المحقق: محمد فؤاد عبد الباقي، الناشر: دار إحياء التراث العربي - بيروت.

عن جابر بن عبد الله رضي الله عنهما قال: ما سُئل رسول الله - صلى الله عليه وسلم- شيئا قطُّ، فقال: لا. وعن أنس رضي الله عنه قال: ما سئل رسول الله صلى الله عليه وسلم على الإسلام شيئا إلا أعطاه، ولقد جاءه رجل، فأعطاه غنما بين جبلين، فرجع إلى قومه، فقال: يا قوم، أسلموا فإن محمدا يعطي عطاء من لا يخشى الفقر، وإن كان الرجل ليسلم ما يريد إلا الدنيا، فما يلبث إلا يسيرا حتى يكون الإسلام أحب إليه من الدنيا وما عليها.

Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) would never say 'no' to anyone who asked him for worldly provisions. Rather, if he had what he was asked for, he would give it to him. If he didn’t have it he would say kind words to him, in compliance with Allah's command: {And as for the beggar, do not scold him} [Sūrat Ad-Duha: 10]. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) was very merciful, and no one came to him asking for something except that he promised to give him and carried out that promise if he had something to give." Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) so he sent a messenger to his wives (to bring something for the man to eat), but they said that they had nothing except water. Thereupon, he said: "Who will take this (man) as a guest?" In another narration, Sahl ibn Sa‘d (may Allah be pleased with him) reported: A woman brought a cloak to the Prophet and said: "O Messenger of Allah, I have knitted this with my own hands for you to wear." So the Prophet took it and he was in need of it, and he came out to us wearing it. A man said: "O Messenger of Allah, give it to me to wear." The Prophet (may Allah's peace and blessings be upon him) said: 'Yes', and sat with us. Later when he returned home, he folded the cloak and sent it to the man. The people said to the man: "It was not good of you to ask him for it when you know that he never turns down anyone's request." The man said: "By Allah, I only asked him for it so that it would be my shroud when I die." And it was (indeed) his shroud when he died. These are examples of how the Prophet (may Allah's peace and blessings be upon him) was with anyone who asked him for something. If he had something to give, he would give it, even if it belonged to him or he needed it. If he did not have anything to give, he would apologize or promise to give him later, or he would ask his Companions if one of them could give him. This is an indication of his great generosity, munificence, and excellent manners.

بهجة الناظرين، تأليف: سليم بن عيد الهلالي. تيسير الكريم الرحمن في تفسير كلام المنان، تأليف: عبد الرحمن بن ناصر آل سعدي، تحقيق: عبد الرحمن بن معلا اللويحق، الناشر: مؤسسة الرسالة، الطبعة الأولى، 1420هـ. صحيح البخاري، تأليف: محمد بن إسماعيل البخاري، تحقيق: محمد زهير الناصر، الناشر: دار طوق النجاة، الطبعة الأولى، 1422هـ. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. دليل الفالحين، تأليف: محمد بن علان، الناشر: دار الكتاب العربي. مرقاة المفاتيح شرح مشكاة المصابيح، تأليف: علي بن سلطان القاري، الناشر: دار الفكر، الطبعة: الأولى، 1422هـ.

عن أنس رضي الله عنه قال: انطلق رسول الله صلى الله عليه وسلم وأصحابه حتى سبقوا المشركين إلى بدر، وجاء المشركون، فقال رسول الله صلى الله عليه وسلم : «لا يقدمن أحد منكم إلى شيء حتى أكون أنا دونه»، فدنا المشركون، فقال رسول الله صلى الله عليه وسلم : «قوموا إلى جنة عرضها السماوات والأرض» قال: يقول عمير بن الحمام الأنصاري رضي الله عنه : يا رسول الله، جنة عرضها السماوات والأرض؟ قال: «نعم» قال: بخ بخ ؟ فقال رسول الله صلى الله عليه وسلم : «ما يحملك على قولك بخ بخ؟» قال: لا والله يا رسول الله إلا رجاء أن أكون من أهلها، قال: «فإنك من أهلها» فأخرج تمرات من قرنه، فجعل يأكل منهن، ثم قال: لئن أنا حييت حتى آكل تمراتي هذه إنها لحياة طويلة، فرمى بما كان معه من التمر، ثم قاتلهم حتى قتل.

Anas (may Allah be pleased with him) reports that the Prophet (may Allah's peace and blessings be upon him) set forth from Madīnah with his Companions to meet the caravan of Abu Sufyān that had come from Syria heading toward Makkah. The Muslims did not set out to fight; however, Allah made them encounter their enemies without prior planning on their part. Hence, some Companions did not take part in this battle and the Prophet did not reprimand any of them. Then the Prophet camped in Badr before the disbelievers of Quraysh reached the place. He took his position there and when the disbelievers of Quraysh arrived, he said to the Companions: ''Let no one of you advance to anything unless I am ahead of him'", meaning that he forbade them from advancing toward anything until he was closer than them to that thing so that every possible advantage unknown to them could be utilized. Then the Prophet urged the Companions to hasten to a Paradise that was as wide as the heavens and earth, meaning that they should not delay in sacrificing their lives for the sake of Allah, for their promised reward was a Paradise as wide as the heavens and earth. With this he encouraged and motivated them to fight the disbelievers. ‘Umayr ibn al-Humām al-Ansāri was amazed to hear that and asked the Prophet about it again, saying: "O Messenger of Allah, a Paradise as wide as the heavens and earth?!" The Prophet (may Allah's peace and blessings be upon him) said: 'Yes.' Thereupon, ‘Umayr said: "Bakhin! Bakhin!" which is an Arabic expression reflecting astonishment. The Prophet (may Allah's peace and blessings be upon him) asked him why he said that; i.e. what motivated him to say it, was it fear? He replied: "No, by Allah, O Messenger of Allah, but I only hoped to be one of its people." Thereupon, the Prophet assured him that he was one of them. The Prophet (may Allah's peace and blessings be upon him) gave his Companions glad tidings to motivate them to exert themselves in doing the deeds that would make them deserve Paradise. On hearing such glad tidings from the most truthful and most trusted who does not speak from his own inclination, ‘Umayr took out some dates from his quiver and started to eat them. But then he felt that life was too long and said: "If I lived until I finished eating these dates of mine, it would be a long life indeed." So he threw away the dates and proceeded to fight until he was killed.

- رياض الصالحين من كلام سيد المرسلين، للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428هـ. - بهجة الناظرين شرح رياض الصالحين، تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418هـ. - نزهة المتقين شرح رياض الصالحين، تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشرة، 1407هـ. - صحيح مسلم، للإمام مسلم بن الحجاج، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى1430هـ. - شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ.

عن ابن عمر رضي الله عنهما قال: لما اشتد برسول الله صلى الله عليه وسلم وجعه، قيل له في الصلاة، فقال: «مروا أبا بكر فليُصَلِّ بالناس» فقالت عائشة رضي الله عنها : إن أبا بكر رجل رقيق، إذا قرأ القرآن غلبه البكاء، فقال: «مُرُوه فليُصَلِّ». وفي رواية عن عائشة رضي الله عنها ، قالت: قلت: إن أبا بكر إذا قام مقامك لم يُسْمعِ الناس من البكاء.

When the last illness of the Messenger of Allah (may Allah's peace and blessings be upon him) became more intense, he was not able to lead the people in prayer, so he ordered those who were with him to tell Abu Bakr (may Allah be pleased with him) to lead the prayer. Abu Bakr used to weep much whenever he recited the Qur’an, so ‘Ā'ishah (may Allah be pleased with her) made an excuse for him on account of his weeping. However, in the Hadīth mentioned here, her real intention was not that Abu Bakr should not lead the prayer because of his weeping while reciting the Qur'an; rather, she feared that people would regard her father, Abu Bakr, as a bad omen for taking the place of the Prophet in leading the prayer (i.e. heralding his imminent death). So she did not show what she was hiding in her heart. In a narration in Sahīh Muslim, ‘Ā'ishah said: "By Allah, there is nothing disturbing in it for me but the idea that people may see a bad omen in the first person to take the place of the Messenger of Allah (may Allah's peace and blessings be upon him)." She said: "I tried to dissuade him twice or thrice (from appointing my father as Imām in prayer), but he ordered Abu Bakr to lead the people in prayer and said: 'You women are like the women who surrounded Yūsuf.'" He intended by saying "the women who surrounded Yūsuf" that they are like those women in the story of Prophet Yūsuf in showing outwardly what was contrary to what is in their hearts. Although he used the plural form, he intended only one woman, which is ‘Ā'ishah, just as he intended by saying "those women who surrounded Yūsuf" only one woman, which is Zulaykha, wife of the ruler of Egypt at the time of Yūsuf. The aspect of similarity between the two women is that Zulaykha invited the women and outwardly showed them hospitality, but her inward intention behind inviting them was to make them look at the beauty of Yūsuf so that they would excuse her for loving him. Likewise, ‘Ā'ishah outwardly expressed that the reason she wanted her father to be exempted from leading the prayer was that the worshipers would not hear his recitation of the Qur’an because of his weeping, whereas her real intention was her fear that people would find a bad omen in him, as explicitly mentioned in other narrations of the Hadīth, where she said: "... the only reason that I argued with him (about this matter) was that I did not feel in my heart that after him (the Prophet) the people would ever love a man who had taken his place.”

رياض الصالحين من كلام سيد المرسلين؛ للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير-دمشق، الطبعة الأولى، 1428ه. - بهجة الناظرين شرح رياض الصالحين؛ تأليف سليم الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه. - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح البخاري عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - صحيح مسلم؛ حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. نيل الأوطار- محمد بن علي الشوكاني -تحقيق: عصام الدين الصبابطي- دار الحديث، مصر- الطبعة: الأولى، 1413هـ - 1993م.

عن أنس بن مالك رضي الله عنه أَنَّ رسولَ اللهِ صلى الله عليه وسلم أُتِيَ بِلَبَنٍ قد شِيبَ بماءٍ، وعن يمينهِ أَعْرَابِيٌّ، وعن يَسَارِه أبو بكرٍ رضي الله عنه فَشَرِبَ، ثم أَعْطَى الأَعْرَابِيَّ، وقال: «الأَيْمَنَ فَالأَيْمَنَ».

The Prophet (may Allah's peace and blessings be upon him) was brought milk mixed with water. On his right side there was a Bedouin and on his left side there was Abu Bakr. The Prophet (may Allah's peace and blessings be upon him) drank from the milk then gave it to the Bedouin, who took it and drank. Although Abu Bakr has more merit than the Bedouin, the Prophet (may Allah's peace and blessings be upon him) gave the Bedouin preference over him because he was on his right, then he said: "The one on the right then again the one on the right," meaning, start with the one on your right side then again the one on his right side and so on.

صحيح البخاري، دار ابن كثير، اليمامة، بيروت، الطبعة الثالثة، 1407ه. صحيح مسلم, ترقيم محمد فؤاد عبد الباقي, دار إحياء التراث العربي, بيروت. تطريز رياض الصالحين، لفيصل بن عبد العزيز المبارك النجدي, تحقيق: عبد العزيز آل حمد, دار العاصمة, الطبعة الأولى، 1423هـ. بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي، ط1، دار ابن الجوزي، الدمام، 1415ه. شرح رياض الصالحين، لابن عثيمين, دار مدار الوطن للنشر، الرياض, الطبعة، 1426هـ. رياض الصالحين، للنووي، تحقيق: ماهر الفحل، دار ابن كثير - بيروت، الطبعة الأولى، 1428ه - 2007م.