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عَنْ أَبِي هُرَيْرَةَ رضي الله عنه عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «رَغِمَ أَنْفُ، ثُمَّ رَغِمَ أَنْفُ، ثُمَّ رَغِمَ أَنْفُ»، قِيلَ: مَنْ؟ يَا رَسُولَ اللهِ قَالَ: «مَنْ أَدْرَكَ أَبَوَيْهِ عِنْدَ الْكِبَرِ، أَحَدَهُمَا أَوْ كِلَيْهِمَا فَلَمْ يَدْخُلِ الْجَنَّةَ».

The Prophet (may Allah's peace and blessings be upon him) invoked humiliation and disgrace to the extent that it was as if he had put his nose in the dust - repeating this thrice. He was, thus, asked: O Messenger of Allah, who is this one against whom you supplicated? He (may Allah's peace and blessings be upon him) said: The one whose parents—one of them or both—reached old age in his life, and they were not a means of admitting him to Paradise given his unkindness and undutifulness towards them.

• Dutifulness to parents, especially in their old age and weakness, is obligatory and one of the means of entering Paradise.
• Undutifulness to parents is one of the major sins.

صحيح مسلم (4/ 1978) (2551). بهجة الناظرين، لسليم الهلالي (1/ 394). نزهة المتقين، لمجموعة من الباحثين (1/ 308). فيض القدير شرح الجامع الصغير، زين الدين المناوي (4/ 34). شرح النووي على مسلم، (16/ 108).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسِيرُ فِي طَرِيقِ مَكَّةَ، فَمَرَّ عَلَى جَبَلٍ يُقَالُ لَهُ جُمْدَانُ، فَقَالَ: «سِيرُوا هَذَا جُمْدَانُ، سَبَقَ الْمُفَرِّدُونَ» قَالُوا: وَمَا الْمُفَرِّدُونَ يَا رَسُولَ اللهِ؟ قَالَ: «الذَّاكِرُونَ اللهَ كَثِيرًا وَالذَّاكِرَاتُ».

The Prophet (may Allah's peace and blessings be upon him) highlighted the status of those who remember Allah frequently and how they are unique and far ahead of others given their highest ranks in the Gardens of Pleasure. He likened them to Mount Jumdān, which stands alone apart from other mountains.

• It is recommended to remember Allah frequently and be preoccupied with Dhikr (remembrance of Allah), as superiority in the Hereafter is achieved through abundant acts of obedience and sincerity in offering acts of worship.
• Dhikr of Allah could be with the tongue alone, with the heart alone, or with both the tongue and the heart, which is the highest in rank.
• Dhikr includes the regular prescribed supplications that are linked to certain occasions, like the morning and evening supplications, supplications after the obligatory prayers, etc.
• An-Nawawi said: You should know that the merit of Dhikr is not restricted to Tasbīh (exalting Allah), Tahlīl (declaring Allah's oneness), Tahmīd (praising Allah), Takbīr (proclaiming Allah's greatness), and their likes; rather, everyone who offers an act of obedience to Allah Almighty is deemed from those who remember Allah Almighty.
• Dhikr of Allah is one of the greatest means of steadfastness, as Allah Almighty says: {O you who believe, when you encounter a group [in battle], stand firm and remember Allah much, so that you may triumph.} [Surat al-Anfāl: 45]
• The point of resemblance between those who practice Dhikr and Mount Jumdān is uniqueness and seclusion. Mount Jumdān stands alone apart from other mountains. The same applies to those who remember Allah Almighty, as the unique person is the one whose heart and tongue are in seclusion, remembering his Lord even if he is among people. He is the one who finds tranquility in times of seclusion and has an aversion to mixing with people repeatedly. The point of resemblance could also be that Dhikr is a means of keeping one steadfast on the religion just as the mountain is a means of keeping the earth steadfast, or it could refer to being foremost in all kinds of goodness in this world and the Hereafter, as when a traveler from Madīnah to Makkah reached Jumdān, this used to mark his arrival at Makkah, and whoever reached this mount was considered to be in the lead. The same applies to the one who remembers Allah Almighty, as he is deemed far ahead of others given his abundant Dhikr of Allah Almighty, and Allah knows best.

صحيح مسلم (4/ 2062) (2676). نزهة المتقين، لمجموعة من الباحثين (2/ 983). تيسير الكريم الرحمن في تفسير كلام المنان، لابن سعدي (ص665). بهجة الناظرين، لسليم الهلالي (2/ 510). شرح رياض الصالحين، لابن عثيمين (5/ 516).

عن أبي هريرة رضي الله عنه قال: مَرَّ رجُل من أصحاب رسول الله صلى الله عليه وسلم بِشِعبٍ فيه عُيَيْنَةٌ من ماء عَذْبَة، فأعْجَبتْه، فقال: لو اعْتَزلت الناس فَأقَمْتُ في هذا الشِّعْبِ، ولنْ أفعل حتى أسْتأذِن رسول الله صلى الله عليه وسلم فذَكر ذلك لرسول الله صلى الله عليه وسلم فقال: «لا تَفْعَل؛ فإن مُقام أحدِكم في سَبِيل الله أفضل من صلاته في بيته سَبْعِين عاماً، ألا تُحِبُّونَ أن يَغْفِر الله لكم، ويدخلكم الجنة؟ اُغْزُوا في سبيل الله، من قَاتَل في سبيل الله فُوَاقَ نَاقَةٍ وجَبَت له الجنة».

A man from the companions of the Prophet (may Allah's peace and blessings be upon him) was walking through a mountain pass and came across an area that had a small spring of fresh water, which he liked so much. He wanted to seclude himself from the people and live in that place to worship Allah and drink from that fresh water. Nevertheless, he remarked that he would not do this until he would seek the permission of Allah's Messenger (may Allah's peace and blessings be upon him). So, he mentioned that to the Prophet (may Allah's peace and blessings be upon him) who forbade him to do so, because fighting in the cause of Allah was due upon him, so withdrawing from the people for optional worship was regarded as a sin, because it entailed abandoning an obligatory act. Then the Prophet (may Allah's peace and blessings be upon him) said: "The status of one of you who fights in Allah's cause is better then praying in his house for seventy years." Meaning: Fighting in Allah's cause is better than devoting oneself to prayer for seventy years. This is because the benefit of fighting in Allah's cause extends to all Muslims, while the benefit of prayer is restricted to the individual. "Do you not wish that Allah forgives you and admits you into Paradise?" Meaning: If you like that Allah forgives you and admits you into Paradise, then you have to fight in Allah's cause, with the intention of attaining the reward and while showing patience. Then the Prophet (may Allah's peace and blessings be upon him) highlighted the virtue of fighting in Allah's cause by saying: "Whoever fights in Allah's cause for a period of time equal to that between two milkings of a she-camel, then he will surely enter Paradise." Meaning: whoever participates in fighting in the cause of Allah, in order to make Allah's religion superior, even if it is a short period of time, he is guaranteed Paradise.

- رياض الصالحين من كلام سيد المرسلين، للإمام أبي زكريا النووي، تحقيق د. ماهر الفحل، دار ابن كثير، دمشق، الطبعة الأولى، 1428ه. - دليل الفالحين لطرق رياض الصالحين، لمحمد بن علان الشافعي، دار الكتاب العربي- بيروت. - بهجة الناظرين شرح رياض الصالحين، تأليف سليم الهلالي، دار ابن الجوزي - الطبعة الأولى، 1418ه. - نزهة المتقين شرح رياض الصالحين، تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة - بيروت، الطبعة الرابعة عشر، 1407هـ. - شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا - الطبعة الأولى، 1430ه. سنن الترمذي، محمد بن عيسى، الترمذي، تحقيق وتعليق: أحمد محمد شاكر ومحمد فؤاد عبد الباقي وإبراهيم عطوة عوض، شركة مكتبة ومطبعة مصطفى البابي الحلبي - مصر، الطبعة الثانية، 1395هـ - 1975م. مسند الإمام أحمد بن حنبل، المحقق: شعيب الأرنؤوط - عادل مرشد، وآخرون إشراف: د عبد الله بن عبد المحسن التركي، مؤسسة الرسالة، الطبعة الأولى، 1421هـ - 2001م. مشكاة المصابيح، لمحمد بن عبد الله الخطيب العمري، المحقق: محمد ناصر الدين الألباني، المكتب الإسلامي – بيروت - الطبعة الثالثة، 1985م.

عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «يَعْقِدُ الشَّيْطَانُ عَلَى قَافِيَةِ رَأْسِ أَحَدِكُمْ إِذَا هُوَ نَامَ ثَلاَثَ عُقَدٍ يَضْرِبُ كُلَّ عُقْدَةٍ عَلَيْكَ لَيْلٌ طَوِيلٌ، فَارْقُدْ، فَإِنِ اسْتَيْقَظَ فَذَكَرَ اللَّهَ، انْحَلَّتْ عُقْدَةٌ، فَإِنْ تَوَضَّأَ انْحَلَّتْ عُقْدَةٌ، فَإِنْ صَلَّى انْحَلَّتْ عُقْدَةٌ، فَأَصْبَحَ نَشِيطًا طَيِّبَ النَّفْسِ، وَإِلَّا أَصْبَحَ خَبِيثَ النَّفْسِ كَسْلاَنَ».

The Prophet (may Allah's peace and blessings be upon him) informs about the devil and his struggle with the person who wants to get up to offer the voluntary night prayer or the Fajr prayer. When the believer goes to sleep, the devil ties three knots at his Qāfiyah, i.e., the back of his head. One knot is undone when the believer wakes up and remembers Allah Almighty without responding to the devil's whisperings. Another knot is undone when he performs ablution. Then the third knot is undone when he rises and prays, and he gets up in the morning active and in a good mood, given his happiness that Allah has guided him to obedience and rejoicing in the reward and forgiveness that Allah has promised him, along with getting rid of the devil's knots and his discouragement. Otherwise, he wakes up in the morning low-spirited, gloomy, and too indolent to offer good and righteous deeds because he is chained with the devil's shackles and far from getting close to the Most Compassionate.

• The devil makes constant endeavors in every way to prevent one from obeying Allah Almighty, and nothing can save man from the devil except seeking help from Allah Almighty and utilizing the means of precaution and protection.
• Remembering Allah Almighty and worshiping Him provide the soul with energy and bring forth relief in the heart. They dispel laziness and indolence and alleviate distress and hatred because they ward off the devil, who whispers all these things.
• The believer feels happy when Allah Almighty guides him to His obedience and feels depressed when he fails to reach the degrees of excellence and perfection.
• Heedlessness and reluctance from observing acts of obedience are from the devil's work and an attempt to make man's deeds appealing to him.
• These three things—remembering Allah, performing ablution, and praying—drive the devil away.
• The devil ties knots particularly at the back of the head because it is the center of powers and their domain of control. Hence, if he ties the knots in that place, he becomes capable of controlling man's spirit and casting sleep on him.
• Ibn Hajar al-‘Asqalāni said: Mentioning the night in his statement: "Ahead of you is a long night," apparently indicates that this is peculiar to night sleep.
• Ibn Hajar al-‘Asqalāni said: There is no particular or irreplaceable form of Dhikr (remembrance of Allah) that should be recited here; rather, anything that could be referred to as Dhikr of Allah would be sufficient, including reciting the Qur’an, reading the Prophet's Hadīths, and seeking religious knowledge. However, the best way to remember Allah is clear in the Prophet's statement: Whoever wakes up disturbed during the night and says: "La ilāha illallāh wahdahu la sharīka lah, lahu al-mulku wa lahu al-hamdu wa huwa ‘ala kulli shay’in qadīr. Al-hamdulillāh wa subhānallāh wa la ilāha illallāh wallāhu akbar wa la hawla wa la quwwata illa billāh (None has the right to be worshiped except Allah alone, and He has no partners. To Him belongs sovereignty, and to Him belongs praise, and He is Omnipotent over everything. All praise is due to Allah, glory be to Allah; there is no god but Allah; Allah is the Greatest, and there is no power nor strength except with Allah)", then says: "Allāhumma ighfirli (O Allah, forgive me)" or supplicates, his supplication will be answered, and if he performs ablution, his prayer will be accepted. [Narrated by Al-Bukhāri]

صحيح البخاري (2/ 52) (1142). صحيح مسلم (1/ 538) (776). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 328). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (2/ 834). كنوز رياض الصالحين، لمجموعة من الباحثين (15/ 305). فتح الباري شرح صحيح البخاري، لأحمد العسقلاني (10/ 564). طرح التثريب في شرح التقريب، العراقي (3/ 82).

عن أبي هريرة رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم : «إذا قَام أحَدُكُم من الليل، فَاسْتَعْجَمَ القرآن على لِسَانه، فلم يَدْرِ ما يقول، فَلْيَضْطَجِع».

If someone is offering voluntary night prayer, and it becomes hard for him to recite the Qur'an because of drowsiness, until he does not understand what he is saying: then let him lie down until his drowsiness goes away, so that he would not alter or change the words of Allah, for perhaps he might fall into prohibition by reversing its meanings or altering its words, or he might make supplications against himself. In Al-Bukhāri, Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If one of you becomes drowsy during prayer, then let him sleep until he knows what he is reading."

- 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 الأولى 1418ه. - نزهة المتقين شرح رياض الصالحين؛ تأليف د. مصطفى الخِن وغيره، مؤسسة الرسالة-بيروت، الطبعة الرابعة عشر، 1407هـ. - صحيح مسلم؛ للإمام مسلم بن الحجاج، حققه ورقمه محمد فؤاد عبد الباقي، دار عالم الكتب-الرياض، الطبعة الأولى، 1417هـ. - كنوز رياض الصالحين، لحمد بن ناصر العمار، دار كنوز إشبيليا- الطبعة الأولى 1430ه. - إِكمَالُ المُعْلِمِ بفَوَائِدِ مُسْلِم، لعياض بن موسى اليحصبي السبتي أبو الفضل - المحقق: الدكتور يحْيَى إِسْمَاعِيل - دار الوفاء للطباعة والنشر والتوزيع، مصر- الطبعة: الأولى، 1419 هـ - 1998 م.

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «كان رجلٌ يُدَايِنُ الناسَ، فكان يقول لفتاه: إذا أتيتَ مُعسِرًا فتجاوز عنه، لعل اللهَ يَتجاوزُ عنا، فلقي اللهَ فتجاوز عنه».

The Prophet (may Allah's peace and blessings be upon him) talks about a man who used to give loans to people or sell to them with deferred payment. He used to say to his servant who would collect debts from the people: When you go to a debtor and find him unable to repay the debt, "overlook his debt", either by giving him respite or not pressing him to pay, or by accepting the little he offers, though it falls below the due amount. He did that in the hope that Allah would pardon and forgive him. When he died, Allah forgave him and overlooked his sins.

• Dealing with people in a benevolent and forgiving manner and overlooking the debts of those who are insolvent is one of the greatest means of salvation on the Day of Judgment.
• Benevolence towards people, sincerity toward Allah, and hoping for His mercy are the means for the forgiveness of sins.

صحيح البخاري (4/ 176) (3480). صحيح مسلم (3/ 1196) (1562). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (2/ 458). التنوير شرح الجامع الصغير، للصنعاني (8/ 123). كنوز رياض الصالحين، لمجموعة من الباحثين (16/ 402). مرقاة المفاتيح شرح مشكاة المصابيح، للقاري (5/ 1953). نزهة المتقين شرح رياض الصالحين (2/ 945).

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «كان زكريا -عليه السلام- نجَّارا».

The Prophet (may Allah's peace and blessings be upon him) informs us in this Hadīth that Prophet Zakariyya (peace be upon him) worked as a carpenter, and he used to earn his sustenance from carpentry.

- 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 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 الأولى1430ه. - شرح رياض الصالحين؛ للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: «كُلُّ أُمَّتِي مُعَافًى إِلَّا المُجَاهِرِينَ، وَإِنَّ مِنَ المُجَاهَرَةِ أَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلًا، ثُمَّ يُصْبِحَ وَقَدْ سَتَرَهُ اللَّهُ عَلَيْهِ، فَيَقُولَ: يَا فُلاَنُ، عَمِلْتُ البَارِحَةَ كَذَا وَكَذَا، وَقَدْ بَاتَ يَسْتُرُهُ رَبُّهُ، وَيُصْبِحُ يَكْشِفُ سِتْرَ اللَّهِ عَنْهُ».

The Prophet (may Allah's peace and blessings be upon him) clarified that it is hoped for the Muslim sinner to be pardoned and forgiven by Allah except for the one who declares his sin out of boastfulness and rudeness. Such a person does not deserve pardon as he sins at night, then, although Allah conceals his sin, in the morning, he tells others of committing such-and-such sin the night before. He spends his night screened by his Lord, but he removes Allah's screen in the morning and exposes himself.

• The hideousness of publicizing sin after being concealed by Allah Almighty.
• Publicizing sins entails spreading immorality among Muslims.
• Whomever Allah screens in this life, He will screen in the Hereafter, which is a manifestation of Allah's extensive mercy towards His slaves.
• Whoever is afflicted with a sin must cover himself and repent to Allah.
• The terrible guilt of those who publicize sins on purpose and who, therefore, miss the chance of being forgiven.

صحيح البخاري (8/ 20) (6069). صحيح مسلم (4/ 2291) (2990). شرح رياض الصالحين، لابن عثيمين (3/ 15). منار القاري شرح مختصر صحيح البخاري، لحمزة قاسم (5/ 251). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 329). نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين (1/ 255).