Start with what you need now

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَقُولُ اللهُ عَزَّ وَجَلَّ: أَنَا عِنْدَ ظَنِّ عَبْدِي، وَأَنَا مَعَهُ حِينَ يَذْكُرُنِي، فَإِنْ ذَكَرَنِي فِي نَفْسِهِ ذَكَرْتُهُ فِي نَفْسِي، وَإِنْ ذَكَرَنِي فِي مَلَإٍ ذَكَرْتُهُ فِي مَلَإٍ خَيْرٍ مِنْهُ، وَإِنِ اقْتَرَبَ إِلَيَّ شِبْرًا، تَقَرَّبْتُ إِلَيْهِ ذِرَاعًا، وَإِنِ اقْتَرَبَ إِلَيَّ ذِرَاعًا، اقْتَرَبْتُ إِلَيْهِ بَاعًا، وَإِنْ أَتَانِي يَمْشِي أَتَيْتُهُ هَرْوَلَةً».

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty says: I am as My slave thinks of Me, so I treat My slave according to his thoughts about Me when hoping for and expecting pardon, and I do to him what He expects of Me either good or other than that; and I am with him through mercy, success, guidance, care, and support when he remembers Me. If he remembers Me inwardly while being alone and in seclusion through Tasbīh (exalting Allah), Tahlīl (proclaiming Allah's oneness), or others, I remember him within Myself. And if he remembers Me in an assembly, I remember him in a larger and better assembly. And whoever draws near to Allah by a handspan, Allah will add to this and draw near to him by a cubit, and if he draws near to Him by a cubit, Allah draws near to him by a fathom. And if he comes walking to Allah, Allah will come to him jogging. When the slave seeks to get closer to his Lord by obeying Him and focusing on Him, the Almighty Lord brings him even closer to Him as a recompense that suits his deed. The more perfect the believer's worship of his Lord is, the closer Allah Almighty brings him, as the bestowal and reward of Allah exceed the slave's deeds and toil. In fact, Allah's reward outweighs the slave's deeds in terms of quality and quantity. The believer, thus, entertains good expectations of Allah, acts, hastens, and increases his good deeds until he meets Allah.

• This Hadīth is part of what the Prophet (may Allah's peace and blessings be upon him) narrates from his Lord and is called a Qudsi or Divine Hadīth. Its wording and meaning are from Allah, yet 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.
• Al-Ājurri said: People of the truth describe Allah Almighty with what He has described Himself and with what His Messenger (may Allah's peace and blessings be upon him) described Him, and with what the Companions (may Allah be pleased with them) described Him, and this is the methodology of the scholars who have complied and did not innovate. End quote. So, Ahl-us-Sunnah establish for Allah what He has established for Himself of the names and attributes without Tahrīf (distortion), Ta‘tīl (negation), Takyīf (asking how), or Tamthīl (likening). They negate from Allah what He has negated from Himself and keep silent regarding what has neither been negated nor established. Allah Almighty says: {There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.}
• Having good expectations of Allah must be coupled with action. Al-Hasan al-Basri said: The believer thinks well of his Lord and, thus, performs good deeds, whereas the wrongdoer thinks ill of his Lord and, thus, performs evil deeds.
• Al-Qurtubi said: It is said: The meaning of "what My slave thinks of Me" is expecting fulfillment when supplicating, acceptance when repenting, forgiveness when seeking forgiveness, and recompense when fulfilling worship according to its conditions out of firm belief in His true promise. Hence, one must be diligent in carrying out his duties while being certain that Allah accepts and forgives him because He has promised this and He never breaks His promise. However, if one thinks or has doubts that Allah does not accept it and that it will be of no benefit to him, then this is the despair of Allah's mercy, which is from the major sins, and whoever dies on such a belief will be entrusted to his thoughts, as in some narrations of the mentioned Hadīth: "Let My slave think of Me as he wishes." He said: As for expecting forgiveness along with insistence on sins, this is nothing but absolute ignorance and heedlessness.
• Encouraging the act of remembering Allah frequently both within yourself and with your tongue. One should fear Allah within himself and in his heart and should remember His greatness and His right. He should also invoke Him, glorify Him, love Him, think well of Him, and sincerely devote his deeds to Him. He should utter with his tongue: "Subhānallāh" (Glorified is Allah), "Al-hamdulillāh" (praise be to Allah), "La ilāha illallāh" (there is no god but Allah), "Allāhu Akbar" (Allah is the Greatest), and "La hawla wala quwwata illa billāh" (there is no power and no strength except with Allah).
• Ibn Abi Jamrah said: Whoever remembers Him while feeling fear, He secures him; or, feeling desolate, He provides him with serenity.
• "Shibr" (handspan): the distance between the tip of the little finger and the thumb when the hand is outstretched. "Dhirā‘" (cubit): the distance between the tip of the middle finger and the elbow bones. "Bā‘" (fathom): the length of man's both arms, upper arms, and the width of his chest, which is four cubits.

صحيح البخاري (9/ 121) (7405). صحيح مسلم (4/ 2067) (2675). كنوز رياض الصالحين، لمجموعة من الباحثين (17/ 151). شرح رياض الصالحين، لابن عثيمين (5/ 516). منار القاري شرح مختصر صحيح البخاري، حمزة محمد (5/ 372). الجواب الكافي لمن سأل عن الدواء الشافي أو الداء والدواء (ص25). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 510). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 983).

عن أبي موسى الأشعري رضي الله عنه مرفوعاً: «إذا أراد الله تعالى رحمة أُمَّة، قَبض نبيَّها قبلها، فَجَعَلَهُ لها فَرَطًا وسَلفًا بين يديها، وإذا أراد هلَكَةً أُمَّة، عَذَّبَها ونَبِيُّهَا حَيٌّ ، فأهْلَكَها وهو حَيٌّ يَنظرُ، فأقرَّ عينَه بِهَلاَكِهَا حين كذَّبُوه وعَصَوا أمرَه».

As indicated by the Hadīth, if Allah, the Almighty, wills good for a certain people, He causes their prophet to die before them, and thus he gets to Paradise ahead of them and becomes their intercessor. A similar meaning was expressed in another Hadīth, in which the Prophet (may Allah's peace and blessings be upon him) said: “I shall be there at the Basin before you.” In other words, I will be there before you so as to get the water for you. “And if He wills to destroy a people, He punishes them whilst their prophet is alive, witnessing their destruction.” This is similar to what had befallen the people of Prophet Nūh and other prophets (peace be upon them). It is as if Prophet Muhammad (may Allah's peace and blessings be upon him) wanted to tell them about the favor and kindness of their Lord who sent him as a source of mercy for this Muslim Ummah. In the Qur’an, He says: {And We have not sent you except as a mercy to the worlds} [Sūrat al-Anbiyā': 107] Allah, the Almighty, promised the Muslims that He would not punish them while the Prophet (may Allah's peace and blessings be upon him) was still alive among them, and He even bestowed more of His favor and bounty upon them. He says: {But Allah would not punish them while you are among them, and Allah would not punish them while they seek forgiveness.} [Sūrat al-Anfāl: 33]

- كنوز رياض الصالحين أ. د . حمد بن ناصر بن عبد الرحمن العمار دار كنوز اشبيليا ـالطبعة الأولى : 1430 هـ. - بهجة الناظرين ،الشيخ: سليم بن عيد الهلالي، دار ابن الجوزي- الطبعة الأولى1418ه. - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشرة، 1407هـ. - شرح الشفا- المؤلف: علي بن سلطان القاري دار الكتب العلمية - بيروت الطبعة: الأولى، 1421 هـ. - رياض الصالحين للنووي، تحقيق د. ماهر بن ياسين الفحل دار ابن كثير للطباعة والنشر والتوزيع، دمشق - بيروت الطبعة: الأولى، 1428 هـ - 2007 م. - صحيح مسلم؛ للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - شرح رياض الصالحين المؤلف: الشيخ الطبيب أحمد حطيبة - مصدر الكتاب: دروس صوتية قام بتفريغها موقع الشبكة الإسلامية.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا يَسْتُرُ عَبْدٌ عَبْدًا فِي الدُّنْيَا إِلَّا سَتَرَهُ اللهُ يَوْمَ الْقِيَامَةِ».

The Prophet (may Allah's peace and blessings be upon him) clarifies that no Muslim covers his fellow Muslim in any matter except that Allah Almighty would cover him on the Day of Judgment, as every deed has a recompense that suits it. Allah's covering for him would be by covering his faults and sins without disclosing them to the people gathered on Judgement Day, or it could be by not holding him accountable for them and not mentioning them to him.

• It is legitimate to cover a Muslim if he sins, along with expressing disapproval, offering him advice, and threatening him with Allah. However, if he is from the evildoers and from the corrupt who commit sins and acts of defiant disobedience openly, then he should not be covered, for this would encourage him to commit more sins. Therefore, his case should be referred to the ruler, even if he is to be mentioned, because he is known for his defiant disobedience and sinning.
• Urging the act of covering others' faults.
• The benefits of covering include: giving the sinner the chance to reconsider his actions and repent to Allah because publicizing defects and faults is from spreading immorality and it spoils the social atmosphere besides tempting people to commit them.

صحيح مسلم (4/ 2002) (2590). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 329). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 255). كنوز رياض الصالحين، لمجموعة من الباحثين (4/ 533). شرح رياض الصالحين، لابن عثيمين (3/ 14).

عن حذيفة -رضي الله عنه - قال: أُتَي الله تعالى بِعبْد من عِباده آتاه الله مالاً، فقال له: ماذا عَمِلْت في الدنيا؟ -قال: «ولَا يَكْتُمُونَ اللهَ حَدِيثًا»- قال: يا رَبِّ آتَيْتَنِي مَالَك، فكُنت أُبَايعُ الناس، وكان من خُلُقِي الجَوَاز، فكُنت أَتَيَسَّرُ على المُوسِرِ، وأنْظِر المُعْسِر. فقال الله تعالى : «أنا أحَقُّ بِذَا مِنك تَجَاوزُوا عن عَبْدِي» فقال عُقْبَة بن عَامر، وأبو مسعود الأنصاري رضي الله عنهما : هكذا سَمِعْنَاه من فِيِّ رسول الله صلى الله عليه وسلم .

Hudhayfah (may Allah be pleased with him) reports that a man whom Allah granted wealth will be brought on the Day of Judgment, and his Lord will ask him about his wealth and what he did with it. Hudhayfah (may Allah be pleased with him) said: {And they will be able to hide nothing from Allah} [Sūrat An-Nisā': 42], as Allah, the Exalted, says: {On the Day when their tongues, their hands, and their legs or feet will bear witness against them as to what they used to do} [Sūrat An-Nūr: 24]. He will reply: "O Lord, You gave me wealth and I used to enter into transactions with people", i.e. I dealt with people through selling and lending, and I was characterized by leniency. Then he explained it by saying: "I used to show leniency towards the solvent", i.e. I was easy with them and would accept whatever they brought even if it was slightly less than what they owed. "And give respite to the insolvent", i.e. I was patient with those who were unable to pay on time, not demanding repayment and extending the loan period. Allah, the Exalted, will say: "I am more entitled to that than you", i.e. since you were lenient with My slaves and adopted My traits, then I am more entitled to give you respite and pardon you. "Pardon my slave", i.e. Allah will pardon him and forgive his sins because of his tolerance, leniency, and kindness towards His slaves. Indeed, {Is there any reward for good other than good?} [Sūrat Ar-Rahmān: 60] ‘Uqbah ibn ‘Āmir and Abu Mas‘ūd al-Ansāri (may Allah be pleased with both of them) said: "This is how we heard it from the lips of the Messenger of Allah (may Allah's peace and blessings be upon him)" i.e. they both heard this report from the Prophet (may Allah's peace and blessings be upon him) himself just as Hudhayfah said it, without any words added or left out.

نزهة المتقين، تأليف: جمعٌ من المشايخ، الناشر: مؤسسة الرسالة، الطبعة الأولى: 1397 هـ الطبعة الرابعة عشر 1407 هـ. كنوز رياض الصالحين، تأليف: حمد بن ناصر بن العمار ، الناشر: دار كنوز أشبيليا، الطبعة الأولى: 1430 هـ. صحيح مسلم، تأليف: مسلم بن الحجاج النيسابوري، تحقيق: محمد فؤاد عبد الباقي الناشر: دار إحياء التراث العربي – بيروت. رياض الصالحين، تأليف: محيي الدين يحيى بن شرف النووي ، تحقيق: د. ماهر بن ياسين الفحل ، الطبعة: الأولى، 1428 هـ.

عن أبي هريرة رضي الله عنه قال: سمعت رسول الله صلى الله عليه وسلم يقول: «جَعَلَ اللهُ الرحمةَ مائة جُزْءٍ، فَأَمْسَكَ عِنْدَهُ تِسْعَةً وَتِسْعِينَ، وأَنْزَلَ في الأَرْضِ جُزْءًا وَاحِدًا، فَمِنْ ذَلِكَ الجُزْءِ يَتَرَاحَمُ الخَلَائِقُ، حتى تَرْفَعَ الدَّابَّةُ حَافِرَهَا عَنْ وَلَدِهَا خَشْيَةَ أَنْ تُصِيبَهُ». وفي رواية «إِنَّ للهِ تعالى مئةُ رحمةٍ، أَنْزَلَ منها رحمةً واحدةً بَيْنَ الجِنِّ والإنسِ والبَهَائِمِ والهَوَامِّ، فَبِهَا يَتَعَاطَفُونَ، وبها يَتَرَاحَمُونَ، وبِهَا تَعْطِفُ الوَحْشُ على وَلَدِهَا، وأَخَّرَ اللهُ تعالى تِسْعًا وتِسْعِينَ رحمةً يَرْحَمُ بِهَا عِبَادَهُ يومَ القِيَامَةِ». وعن سلمان الفارسي رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «إِنَّ للهِ تعالى مئةُ رحمةٍ فمنها رحمةٌ يَتَرَاحَمُ بها الخَلْقُ بَيْنَهُمْ، وتِسْعٌ وتِسْعُونَ لِيَومِ القِيَامَةِ». وفي رواية: «إِنَّ اللهَ تَعَالَى خَلَقَ يَوْمَ خَلَقَ السَّمَاوَاتِ والأَرْضَ مئةَ رحمةٍ كُلُّ رحمةٍ طِبَاقَ مَا بَيْنَ السَّمَاءِ إلى الأَرْضِ، فَجَعَلَ منها في الأَرْضِ رَحْمَةً فبها تَعْطِفُ الوَالِدَةُ على وَلَدِهَا، والوَحْشُ والطَّيْرُ بَعْضُهَا عَلَى بَعْضٍ، فإذا كانَ يومُ القيامةِ أَكْمَلَهَا بِهَذِه الرحمةِ».

Allah, Blessed and Exalted, created mercy of one hundred parts. He sent one mercy down to this world and withheld ninety-nine parts for the Day of Judgment. Because of this single mercy, all of the creatures from among the humans, Jinn, animals, and insects, are merciful to one another. Even the horse that is known for its swiftness lifts its hoof away from its youngster lest it should hurt it. Because of this mercy, beasts are kind to their youngsters. Allah, Blessed and Exalted be He, has retained ninety-nine mercies to have mercy upon His slaves on the Day of Judgment. Second Hadīth: Allah, Blessed and Exalted, created one hundred mercies on the Day He created the heavens and the earth. Each mercy can fill the distance that is between the heavens and the earth. He placed one of them on earth, through which a mother has compassion for her child and animals and birds have compassion for one another. Then, on the Day of Judgment, Allah, the Lord of the worlds, will complete it with the ninety-nine mercies. So if all the great blessings of Allah, the Almighty, that He bestows on man in this world, which is basically built on anguish, are caused by one mercy, how then would the effect of one hundred mercies be in the Hereafter, which is the abode of eternity and recompense?!

دليل الفالحين لطرق رياض الصالحين، لابن علان، نشر دار الكتاب العربي. نزهة المتقين شرح رياض الصالحين، لمجموعة من المؤلفين، نشر: مؤسسة الرسالة، الطبعة: الرابعة عشر، 1407ه 1987م. كنوز رياض الصالحين، بإشراف العمار، نشر: دار كنوز إشبيليا، الطبعة: الأولى، 1430ه 2009م. بهجة الناظرين شرح رياض الصالحين، للهلالي، نشر: دار ابن الجوزي. صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَيُّهَا النَّاسُ، إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ، فَقَالَ: {يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا، إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ} [المؤمنون: 51] وَقَالَ: {يَا أَيُّهَا الَّذِينَ آمَنُوا كُلُوا مِنْ طَيِّبَاتِ مَا رَزَقْنَاكُمْ} [البقرة: 172] ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ، يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ، يَا رَبِّ، وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ، فَأَنَّى يُسْتَجَابُ لِذَلِكَ؟».

The Prophet (may Allah's peace and blessings be upon him) informed that Allah is Good, Holy, Exalted far above deficiencies and shortcomings, and possesses the attributes of perfection. He accepts only the deeds, statements, and beliefs that are good, i.e., those that are sincerely devoted to Allah and that comply with the Prophet's guidance. No attempt should be made to get closer to Allah except through this. One of the greatest means to make the believer's deeds good is to eat good and lawfully earned food, and this, consequently, purifies his deeds. For this reason, Allah has commanded the believers with what He commanded the messengers about consuming what is lawful and offering righteous deeds, as He says: {O messengers, eat from the lawful things and act righteously, for I am All-Knowing of what you do.} [Surat al-Mu’minūn: 51]  And He says: {O you who believe, eat of the good things We have provided for you.} [Surat al-Baqarah: 172] Then the Prophet (may Allah's peace and blessings be upon him) warned against consuming what is unlawful, which invalidates deeds and makes them unacceptable despite utilizing the apparent means of acceptance, such as: First: Traveling for a long period to perform acts of obedience like Hajj, Jihad, maintaining kinship ties, etc. Second: Having disheveled hair because of not combing it, with the changed color of his skin and clothes because of dust, so, he is helpless. Third: Raising his hands to the sky in supplication. Fourth: Imploring Allah with His names persistently: O Lord, O Lord! Despite the existence of all these means of answering the supplication, he receives no response because his food, drink, and clothes are unlawful, and he is nourished by the unlawful. It is very unlikely for someone with such a description to have his supplication answered, and how could it be answered?!

• Allah Almighty is perfect in His essence, attributes, actions, and rulings.
• We are commanded to sincerely devote our deeds to Allah Almighty and to follow the Prophet (may Allah's peace and blessings be upon him).
• Using encouraging methods, as the Prophet (may Allah's peace and blessings be upon him) said: "Indeed, Allah has commanded the believers with what he commanded the messengers." So, when the believer realizes that the messengers were commanded to do such things, he becomes motivated and encouraged to comply.
• Consuming what is unlawful is one of the reasons for not answering supplications.
• The means of answering supplications include five things: 1. Going on long journeys, given the state of despondency, which is one of the major reasons for having a supplication answered. 2. The state of dire need. 3. Stretching the hands toward the sky. 4. Invoking Allah persistently by mentioning His Lordship repeatedly, as it is one of the greatest means of seeking a response for supplications. 5. Eating and drinking what is lawful.
• Consuming that which is good and lawful is among the means that help one perform righteous deeds.
• Al-Qādi said: Good is the opposite of evil. When "good" is used to describe Allah Almighty, it means that He is exalted and extolled far above deficiencies and shortcomings. However, when "good" is used as a general description of the slave, it means that he is free of vices and evil deeds and possesses the opposite of that. When "good,"  on the other hand, is used to describe properties, it means that such properties are lawful and of the best type.

صحيح مسلم (2/ 703) (1015). التحفة الربانية في شرح الأربعين حديثًا النووية، لإسماعيل الأنصاري (ص27). شرح الأربعين النووية، لابن عثيمين (ص141). الأحاديث الأربعين النووية مع ما زاد عليها ابن رجب وعليها الشرح الموجز المفيد (ص22).

عن ابن عباس رضي الله عنهما عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيمَا يَرْوِي عَنْ رَبِّهِ عَزَّ وَجَلَّ قَالَ: قَالَ: «إِنَّ اللهَ كَتَبَ الْحَسَنَاتِ وَالسَّيِّئَاتِ، ثُمَّ بَيَّنَ ذَلِكَ، فَمَنْ هَمَّ بِحَسَنَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ عَشْرَ حَسَنَاتٍ إِلَى سَبْعِمِائَةِ ضِعْفٍ، إِلَى أَضْعَافٍ كَثِيرَةٍ، وَمَنْ هَمَّ بِسَيِّئَةٍ فَلَمْ يَعْمَلْهَا كَتَبَهَا اللهُ لَهُ عِنْدَهُ حَسَنَةً كَامِلَةً، فَإِنْ هُوَ هَمَّ بِهَا فَعَمِلَهَا كَتَبَهَا اللهُ لَهُ سَيِّئَةً وَاحِدَةً».

The Messenger (may Allah's peace and blessings be upon him) points out that Allah predestined the good deeds and the bad ones and then clarified to the two angels how to write them down: If a person wants, intends, and resolves to do a good deed, it will be written for him as one good deed, even if he has not done it, and if he does it, its reward gets multiplied from ten to seven hundred times and many times over. The increase depends on the sincerity within the person's heart, how much benefit his good deed brings to others, and so on. On the other hand, if a person wants, intends, and resolves to do a bad deed and then abandons it for Allah's sake, it will be written for him as a good deed. Yet, if he abandons it due to preoccupation with something else, while he has not engaged in the means leading to it, it will not be written as anything. But if he abandons it out of inability, his intention will be written against him. And if he does it, it will be written as one bad deed.

• The Hadīth highlights Allah's great favor upon this Ummah as He multiplies their good deeds and writes them down with Himself and does not multiply their bad deeds.
• It shows the significance of intention in terms of deeds and their effect.
• It demonstrates Allah's grace, kindness, and benevolence, for if a person intends to do a good deed yet does not perform it, Allah writes it down as a good deed.

صحيح البخاري (8/ 103) (6491). صحيح مسلم (1/ 118) (131). التحفة الربانية في شرح الأربعين حديثًا النووية (ص85). شرح الأربعين النووية، لابن عثيمين (ص368). فتح القوي المتين في شرح الأربعين وتتمة الخمسين، للعباد (ص125). فتح الباري، لابن حجر (11/ 324).

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم: «إِنَّ اللهَ لَا يَنْظُرُ إِلَى صُوَرِكُمْ وَأَمْوَالِكُمْ، وَلَكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ».

The Prophet (may Allah's peace and blessings be upon him) points out that Allah Almighty does not look at the appearance and bodies of His servants, as to whether they are beautiful or ugly, big or small, and sound or sick. And He does not look at their wealth as to whether they possess much or little. Indeed, Allah Almighty does not punish His servants or hold them accountable for these matters and their different levels regarding them. But He looks at their hearts and the piety, certitude, truthfulness, and sincerity existing therein or their intention to show off and attain a good reputation among people. He looks at their deeds and sees whether they are righteous or evil, and He gives the recompense accordingly.

• We should be careful to mend our hearts and purify them of any bad traits.
• Hearts become sound with sincerity, and deeds become sound by following the Prophet's example. It is both of them that Allah Almighty looks at and judges accordingly.
• A person should not be deceived by wealth, beauty, body, or worldly appearances.
• The Hadīth warns us against caring about outward appearance and failing to reform what is inside.

صحيح مسلم (2564) (4/ 1986). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 40). تطريز رياض الصالحين، لفيصل المبارك (ص14). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 25).