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عن ابن عباس رضي الله عنهما مرفوعاً: «إنَّ الرَّحِمَ شِجْنَةٌ آخذةٌ بحُجْزَةِ الرَّحمنِ، يَصِلُ مَن وَصَلَها، ويقطعُ مَن قَطَعَها».

The "Rahim" (kinship ties) is related to Allah, Glorified and Exalted. Its name is derived from His name Ar-Rahmān (the Most Merciful). This Hadīth, in general, is one of the Hadīths that talk about Allah's attributes. Scholars stated that such Hadīths should be received as they are reported, and they refuted the claim of those who denied its apparent meaning. The "Hujzah" (literally: a place where the lower garment is fastened) is from the attributes of Allah in which we have to believe without distorting or denying their meanings, without attempting to describe how or likening such attributes to the creatures. So, we believe that the "Rahim", which is the kinship ties, hangs on to it (the Hujzah) and that Allah, Glorified and Exalted, maintains ties with whoever maintains it, and severs ties with whoever severs it. Anyone Allah cuts off will be distanced with the enemy of Allah, the cursed Satan. Even if all the creatures wanted to maintain relations with him and benefit him, it would be of no avail to him.

مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. النهاية في غريب الحديث والأثر، لابن الأثير، نشر: المكتبة العلمية - بيروت، 1399هـ - 1979م، تحقيق: طاهر أحمد الزاوي - محمود محمد الطناحي. مختار الصحاح، لزين الدين أبو عبد الله محمد بن أبي بكر بن عبد القادر الحنفي الرازي، تحقيق: يوسف الشيخ محمد، نشر: المكتبة العصرية - الدار النموذجية، بيروت – صيدا، لطبعة: الخامسة، 1420هـ / 1999م. تحفة الأحوذي بشرح جامع الترمذي لمحمد عبد الرحمن بن عبد الرحيم المباركفورى، الناشر: دار الكتب العلمية – بيروت. سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، تأليف محمد ناصر الدين الألباني، الناشر: مكتبة المعارف للنشر والتوزيع، الرياض، الطبعة: الأولى، لمكتبة المعارف. شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ. صفات الله عز وجل الواردة في الكتاب والسنة : علوي بن عبد القادر السَّقَّاف دار الهجرة الطبعة : الثالثة ، 1426 هـ - 2006 م.

عن أبي هريرة رضي الله عنه مرفوعاً: «خَلَقَ اللهُ الخلقَ، فلمَّا فرغَ منه، قامت الرَّحِمُ فأخذت بحَقْو الرَّحمن، فقال له: مَه، قالت: هذا مقامُ العائذِ بك من القَطِيعة، قال: ألَا تَرْضَيْنَ أنْ أصِلَ مَن وصلكِ، وأقطعُ مَن قطعكِ، قالت: بلى يا ربِّ، قال: فذاك». قال رسول الله صلى الله عليه وسلم : اقرءوا إن شئتم: {فهل عسيتُم إنْ تولَّيتُم أن تُفْسِدوا في الأرض وتُقَطِّعوا أرحامَكم}، وفي رواية للبخاري: فقال الله: (من وصلك وصلته ومن قطعك قطعته).

“Allah created the creation, and when He finished it”, i.e. when He finished creating all the creatures, which indicates that it happened at a specific time. Although there is no limit to the ability of Allah, the Exalted, and no affair keeps Him busy from another, yet His wisdom necessitated setting a specific time for this action of His, and this is one of the things proving that His actions are attached to His will, whenever He wills something He does it. “When He finished it” does not mean that He, Exalted, finished the creation of everything. Rather, His creatures continue to come into existence one after another. However, its coming to existence is preceded by His knowledge, His planning, His writing and His will. So nothing comes to exist except what He has prior knowledge of, plans, writes, then wills. “The kinship stood and caught hold of the "Haqw" of the Most Merciful. Allah said: 'What is it?’” What is apparent from the Hadīth concerning these actions attributed to kinship – standing and speaking – is that they are real, even though "kinship" is an abstract meaning related to people. However, the ability of Allah, Exalted, is not measured by what the human mind knows. Generally speaking, this Hadīth is from the Hadīths of the divine attributes, which should be taken as they are as stated by scholars, who refuted the claim of those who deny its implications. The apparent meaning of this Hadīth does not suggest that Allah has a lower garment and a robe from the same type of clothing that people wear, such as those made of leather, linen, cotton, etc. Allah, the Exalted, says: {There is nothing like unto Him, and He is the All-Hearer, the All-Seer.} [Sūrat Ash-Shūra: 11] “It said: ‘This is the station of the one seeking refuge with You from severance (of kinship ties)'”, i.e. this is the greatest station, and the one who sought refuge with Him has sought refuge with the greatest refuge at all. This indicates the exaltation of maintaining the ties of kinship, and the gravity of its severance. Severance means: lack of connection, and connection means kindness towards kinfolk, showing love to them, drawing close to them, aiding them, removing harm away from them and keenness to bring about what benefits them in this world and the Hereafter. “He said: 'Would you not be content if I maintain ties with whoever maintains you, and sever ties with whoever severs you?' It said: ‘I would, my Lord.’ He said: ‘That will be so.’” So whoever maintains a connection with his kinfolk, Allah maintains a connection with him; and whomever Allah maintains a connection with remains connected to all good and happiness in this life and the Hereafter, and his final end will surely be in the vicinity of his Lord in “Al-Firdaus,” because the connection does not end except there, where he will look at the Face of his generous Lord. Likewise, whoever severs the relations with his kinfolk, Allah severs the relation with him; and whomever Allah severs relation with is cut off along with the enemy of Allah, the expelled and accursed devil.

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. مختار الصحاح، لزين الدين أبو عبد الله محمد بن أبي بكر بن عبد القادر الحنفي الرازي، تحقيق: يوسف الشيخ محمد، نشر: المكتبة العصرية - الدار النموذجية، بيروت – صيدا، لطبعة: الخامسة، 1420هـ / 1999م. النهاية في غريب الحديث والأثر، لابن الأثير، نشر: المكتبة العلمية - بيروت، 1399هـ - 1979م، تحقيق: طاهر أحمد الزاوى - محمود محمد الطناحي. عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد بن موسى الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي – بيروت. شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ.

عن عبد الله بن عمرو رضي الله عنهما أن النبي صلى الله عليه وسلم قال: «الرَّاحِمُونَ يَرْحَمُهمُ الرَّحمنُ، ارحَمُوا أهلَ الأرضِ يَرْحْمْكُم مَن في السّماء».

The Prophet (may Allah's peace and blessings be upon him) points out that those who show mercy to others are shown mercy by the Most Merciful with His mercy, which encompasses all things - a fitting recompense. Then, he (may Allah's peace and blessings be upon him) enjoined mercy towards all those on earth, including human beings, animals, birds, and other kinds of creatures. As recompense for that, Allah, from above His heavens, will show mercy to you.

• Islam is the religion of mercy, and it is entirely based upon obedience to Allah and benevolence to the creation.
• Allah Almighty possesses the attribute of mercy, and He, Exalted be He, is the Most Merciful, the Ever-Merciful, and He brings mercy to His servants.
• Recompense is of the same type of action. So, the merciful people are shown mercy by Allah.

سنن أبي داود (7/ 297) (4941). سنن الترمذي (3/ 483) (1924). مسند أحمد ط الرسالة (11/ 33) (6494). تحفة الأحوذي بشرح جامع الترمذي، لمحمد المباركفورى (6/ 43). سلسلة الأحاديث الصحيحة وشيء من فقهها وفوائدها، للألباني (2/ 594). معارج القبول بشرح سلم الوصول إلى علم الأصول، حافظ الحكمي (1/ 156).

عن أنس بن مالك رضي الله عنه مرفوعاً: قال الناسُ: يا رسولَ الله، غَلَا السِّعْرُ فسَعِّرْ لنا، فقال رسول الله صلى الله عليه وسلم: «إنَّ اللهَ هو المُسَعِّر القابضُ الباسطُ الرازقُ، وإني لأرجو أن ألقى اللهَ وليس أحدٌ منكم يُطالِبُني بمظلمةٍ في دمٍ ولا مالٍ».

During the time of the Prophet (may Allah's peace and blessings be upon him), prices of commodities increased, so the people asked him to fix the prices of the commodities for them. The Messenger of Allah (may Allah’s peace and blessings be upon him) said to them: “Indeed, Allah is the One who fixes prices, the Withholder, the Extender, and the Provider.” This means that Allah, the Almighty, is the One who causes the prices of things to decline and rise. He is also the One who reduces the provisions for whomever He wills, and extends the provisions for whomever He wills. In other words, anyone who attempts to fix the prices will be opposing and challenging Allah in what He wills, and will most probably deny people their rights of raising and lowering prices, which Allah has entrusted them with. Then he said: “Indeed, I wish to meet Allah while none of you will have any claim against me for an injustice regarding blood or property.” This is an indication that what prevented him from fixing the price was the fear that he would wrong them in their wealth, since fixing the prices of commodities involves a sort of disposing of them without the permission of their owners, and this is considered injustice. However, if the vendors – for example traders and the like – agreed to raise the prices of what they have out of selfishness, then the ruler would become entitled to determining a fair price for the goods in order to establish justice between the sellers and buyers. This also conforms to the general principle of bringing about benefits and eliminating evil. If no agreement happened between the traders, and the prices went up only due to the high demand and low supply without any deceit, then it would not be the ruler’s right to determine the prices. Rather, he should leave the citizens so that Allah provides for some through others. Thus, it is not permissible for the traders to raise the prices over what is customary, nor is fixing the prices permissible. This is the proper understanding and interpretation of the Hadīth.

سنن أبي داود، تحقيق: محمد محيي الدين عبد الحميد، نشر: المكتبة العصرية، صيدا – بيروت. سنن الترمذي، نشر: شركة مكتبة ومطبعة مصطفى البابي الحلبي – مصر، الطبعة: الثانية، 1395هـ - 1975م. سنن ابن ماجه، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء الكتب العربية - فيصل عيسى البابي الحلبي. مسند الإمام أحمد بن حنبل، تحقيق: شعيب الأرنؤوط - عادل مرشد، وآخرون، نشر: مؤسسة الرسالة، الطبعة: الأولى، 1421هـ - 2001م. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. حاشية السندي على سنن ابن ماجه، لمحمد بن عبد الهادي التتوي نور الدين السندي، الناشر: دار الجيل – بيروت. مشكاة المصابيح، تحقيق الألباني، نشر: المكتب الإسلامي – بيروت، الطبعة: الثالثة، 1985م. عون المعبود شرح سنن أبي داود، للعظيم آبادي، نشر: دار الكتب العلمية – بيروت، الطبعة: الثانية، 1415هـ. تحفة الأحوذي بشرح جامع الترمذي لمحمد عبد الرحمن بن عبد الرحيم المباركفورى، الناشر: دار الكتب العلمية – بيروت. صفات الله عز وجل الواردة في الكتاب والسنة: علوي بن عبد القادر السَّقَّاف دار الهجرة الطبعة : الثالثة ، 1426 هـ - 2006 م.

عن أبي سعيد الخدري رضي الله عنه مرفوعاً: «يكشِف ربُّنا عن ساقِه، فيسجدُ له كلُّ مؤمنٍ ومؤمنةٍ، فيبقى كلُّ مَن كان يسجدُ في الدنيا رياءً وسُمْعةً، فيذهبُ ليسجدَ، فيعودَ ظهرُه طبقًا واحدًا».

The Lord, Glorified and Exalted, will reveal His noble Shin on the Day of Judgment, and every believer, male and female, will prostrate to Him. As for the hypocrites who used to prostrate to Allah in the worldly life so as to be seen by people, they will not be able to prostrate because their backs will be made of one vertebra or one straight bone. They will not be able to bend nor prostrate, because they did not really prostrate to Allah in the worldly life, rather they only prostrated to their worldly purposes. It is not permissible to interpret Allah's Shin as hardship, distress and so on. Rather it is obligatory to affirm this attribute for Allah, the Almighty, without asking 'how', and without drawing resemblance or similitude, and without stripping it of its true meaning.

صحيح البخاري، نشر: دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم محمد فؤاد عبد الباقي)، الطبعة: الأولى، 1422ه. عمدة القاري شرح صحيح البخاري، لمحمود بن أحمد بن موسى الحنفى بدر الدين العينى، الناشر: دار إحياء التراث العربي – بيروت. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. شرح كتاب التوحيد من صحيح البخاري، لعبد الله بن محمد الغنيمان، الناشر: مكتبة الدار، المدينة المنورة، الطبعة: الأولى، 1405 هـ.

عن يعلى بن أمية رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم رأى رجلًا يغتسل ُبالبَراز بلا إزار، فصعِد المِنْبر، فحَمِد اللهَ وأثنى عليه، ثم قال صلى الله عليه وسلم: «إنَّ اللهَ عزَّ وجلَّ حَيِيٌّ سَتِيرٌ، يحب الحياءَ والسَّتر؛ فإذا اغتسل أحدُكم فليستتر».

The Prophet (may Allah's peace and blessings be upon him) saw a man bathing in a wide open area while being naked. Thus, he ascended the pulpit, praised Allah and extolled Him, then he said: "Verily, Allah, Glorified and Exalted, is characterized by modesty and concealment, and He loves modesty and concealment. Therefore, when any of you bathes, let him conceal himself." Among the beautiful names of Allah, the Almighty, are Al-Hayiyy (the Shy and Modest One) and As-Sittīr (the Concealer), and He loves modesty and concealment. Hence, the Muslim should not expose his private parts in front of people when he is bathing, rather, it is obligatory for him to cover himself. Allah, the Almighty, is described as Modest in a manner that befits Him, not like the modesty of creatures, which is basically a change and embarrassment that overcome one when fearing blame or dispraise. Rather, the modesty of Allah is leaving whatever does not befit the vastness of His mercy, the perfection of His generosity and munificence, and the greatness of His forbearance and pardon.

سنن أبي داود، تحقيق: محمد محيي الدين عبد الحميد، نشر: المكتبة العصرية، صيدا – بيروت. السنن الصغرى للنسائي "المجتبى"، تحقيق: عبد الفتاح أبو غدة، نشر: مكتب المطبوعات الإسلامية – حلب، الطبعة: الثانية، 1406ه – 1986م. مرقاة المفاتيح شرح مشكاة المصابيح، لعلي بن سلطان الملا الهروي القاري، الناشر: دار الفكر، بيروت – لبنان، الطبعة: الأولى، 1422هـ - 2002م. إرواء الغليل في تخريج أحاديث منار السبيل، للألباني، نشر: المكتب الإسلامي – بيروت، الطبعة: الثانية 1405هـ - 1985م. معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م. صفات الله عز وجل الواردة في الكتاب والسنة : علوي بن عبد القادر السَّقَّاف دار الهجرة الطبعة : الثالثة ، 1426 هـ - 2006 م.

عن أبي هريرة رضي الله عنه مرفوعاً: «إنَّ اللهَ قال: إذا تَلَقَّاني عبدي بشِبر، تَلَقَّيْتُه بذِراع، وإذا تَلَقَّاني بذراع، تَلَقَّيْتُه ببَاع، وإذا تَلَقَّاني بباع أتيتُه بأسرع».

If the slave gets close to Allah by a hand-span, Allah will get close to him by a cubit. If the slave gets close to Allah by something more than that, Allah will get close to him by an even wider span. If the slave comes towards his Lord, Allah will come towards him even faster. Getting close and coming forth are both confirmed attributes of Allah, Glorified and Exalted, and we believe in them without giving them a special form or example, and without distorting the meaning or interpreting them figuratively.

صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، نشر: دار إحياء التراث العربي – بيروت. معجم اللغة العربية المعاصرة، للدكتور أحمد مختار عبد الحميد عمر بمساعدة فريق عمل، الناشر: عالم الكتب، الطبعة: الأولى، 1429 هـ - 2008 م.

عن عبد الله بن عمرو بن العاص رضي الله عنهما: عن النبي صلى الله عليه وسلم أنه كان إذا دخل المسجد قال: «أعوذ بالله العظيم، وبوجهه الكريم، وسلطانه القديم، من الشيطان الرَّجِيم»، قال: أَقَطُّ؟ قلت: نعم، قال: فإذا قال ذلك قال الشيطان: حُفِظَ منِّي سائر اليوم.

When the Prophet (may Allah's peace and blessings be upon him) entered the mosque, he would say: "I seek refuge with Allah, the Majestic" i.e., I resort and turn for help to Allah and His attributes. "and in His noble Countenance" i.e., the Generous Giver. "and in His eternal dominion" i.e., His dominance, power, and the ability to vanquish anyone of His creation He wills. 'eternal' i.e., permanent, timeless. "from the accursed devil", who is banished and expelled from the mercy of Allah. i.e., O Allah, protect me from his whisperings, his temptations, his steps, his ideas, his insinuations, and his misguidance, for he is the one who causes misguidance and leads to temptation and ignorance. It was said to ‘Abdullāh ibn ‘Amr: "Is that all?" i.e., did the Prophet (may Allah's peace and blessings be upon him) say that only? He said: Yes. If a person says this supplication upon entering the mosque, the devil will say: He has protected himself from me the whole time, during the day and night.

• The Hadīth demonstrates the merit of saying this Dhikr upon entering the mosque and that it protects the one who says it from the devil for the rest of the day.
• It warns of the devil and points out that he lies in wait for the Muslim to misguide and allure him.
• A person is protected from the misguidance and deviation of the devil in proportion to how much he believes in Allah in his heart and how much he is mindful of this supplication and believes Allah's promise that results from it.

سنن أبي داود (1/ 349) (466). شرح سنن أبي داود، لبدر الدين العيني (2/ 374). مرقاة المفاتيح شرح مشكاة المصابيح، لعلي القاري (2/ 627).