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عن أبي هريرة رضي الله عنه قال قال رسول الله صلى الله عليه وسلم : ((إن أمتي يُدْعَون يوم القيامة غُرًّا مُحَجَلِّين من آثار الوُضُوء)). فمن اسْتَطَاع منكم أن يُطِيل غُرَّتَه فَليَفعل. وفي لفظ لمسلم: ((رأَيت أبا هريرة يتوضَّأ، فغسل وجهه ويديه حتى كاد يبلغ المنكبين، ثم غسل رجليه حتى رَفَع إلى السَّاقين، ثم قال: سمعت رسول الله صلى الله عليه وسلم يقول: إنَّ أمتي يُدْعَون يوم القيامة غُرًّا مُحَجَّلِين من آثار الوُضُوء)) فمن استطاع منكم أن يطيل غُرَّتَه وتَحْجِيلَه فَليَفعَل. وفي لفظ لمسلم: سمعت خليلي صلى الله عليه وسلم يقول: ((تَبْلُغ الحِليَة من المؤمن حيث يبلغ الوُضُوء)).

The Prophet (may Allah's peace and blessings be upon him) gives his followers the glad tidings that Allah, Glorified and Exalted, will grant them a sign of virtue and honor on the Day of Resurrection that will distinguish them from other nations. When called out, they will emerge, distinct from the rest of people with their radiant faces, hands and feet. This light is from the traces of a great act of worship, i.e. ablution, which they often performed on their limbs. In that they sought Allah's pleasure and reward, hence they will have admirable reward of illumination. Abu Hurayrah recommended to extend this radiance, because washing more space of the body yields more radiance. Indeed, the ornamentation of light reaches as far as the water of ablution reaches. However, in mandatory ablution, one washes the hands up to the elbow and a little bit further, and washes the feet up to the ankles and a little bit further. It is not required to wash the upper arms and shins.

الإلمام بشرح عمدة الأحكام لإسماعيل الأنصاري، ط1، دار الفكر، دمشق، 1381هـ. تأسيس الأحكام للنجمي، ط2، دار علماء السلف، 1414هـ. تيسير العلام شرح عمدة الأحكام للبسام، حققه وعلق عليه وخرج أحاديثه وصنع فهارسه: محمد صبحي بن حسن حلاق، ط10، مكتبة الصحابة، الإمارات - مكتبة التابعين، القاهرة، 1426هـ. تنبيه الأفهام شرح عمدة لأحكام لابن عثيمين، ط1، مكتبة الصحابة، الإمارات، 1426هـ. عمدة الأحكام من كلام خير الأنام -صلى الله عليه وسلم- لعبد الغني المقدسي، دراسة وتحقيق: محمود الأرناؤوط، مراجعة وتقديم: عبد القادر الأرناؤوط، ط2، دار الثقافة العربية، دمشق، بيروت، مؤسسة قرطبة، 1408 هـ. شرح العمدة للسعدي، قيده عنه تلميذه: عبد الله العوهلي، تقديم: عبد الله بن عبد العزيز العقيل، تحقيق: أنس بن عبد الرحمن بن عبد الله العقيل، ط1، دار التوحيد، الرياض، 1431هـ. صحيح البخاري، تحقيق: محمد زهير بن ناصر الناصر، ط1، دار طوق النجاة (مصورة عن السلطانية بإضافة ترقيم: محمد فؤاد عبد الباقي)، 1422هـ. صحيح مسلم، تحقيق: محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، 1423هـ.

عن أبي هريرة رضي الله عنه مرفوعًا: «إِنَّ الله تَعَالى يَقُول يَوْمَ القِيَامَة: أَيْنَ المُتَحَابُّونَ بِجَلاَلِي؟ اليَوم أُظِلُّهُم فِي ظِلِّي يَوْمَ لاَ ظِلَّ إِلاَّ ظِلِّي».

Allah, the Almighty, will call out to the people at the place of the standing on the Day of Judgment, saying: "Where are those who loved each other for My glory?" He will ask about them despite the fact that He knows where they are and everything else about them. He will declare their virtue at that time and place, to show His greatness. It means, where are those who loved each other for My glory and grandeur and not for any worldly purpose. Then, Allah, the Almighty, will say: "Today, I will shelter them under My shade." The relation of "shade" to Allah is that of honor. What is meant is the shade of the Throne. According to a version other than that in Sahīh Muslim: "besides the shade of My Throne." "On the Day wherein there is no shade but My shade." i.e. on that day, there will be no shade but that of the Throne of the Most Merciful.

بهجة الناظرين شرح رياض الصالحين، سليم بن عيد الهلالي، دار ابن الجوزي، الدمام، الطبعة: الأولى 1415هـ. دليل الفالحين لطرق رياض الصالحين، محمد علي بن البكري بن علان، اعتنى بها: خليل مأمون شيحا، دار المعرفة، بيروت، الطبعة: الرابعة 1425هـ. رياض الصالحين من كلام سيد المرسلين، أبو زكريا محيي الدين النووي، تحقيق ماهر الفحل، دار ابن كثير، دمشق، بيروت، الطبعة: الأولى 1428هـ. صحيح مسلم، مسلم بن الحجاج القشيري النيسابوري، تحقيق محمد فؤاد عبد الباقي، دار إحياء التراث العربي، بيروت، الطبعة: 1423 هـ. نزهة المتقين شرح رياض الصالحين، مجموعة من الباحثين، مؤسسة الرسالة، بيروت، الطبعة: الرابعة عشر 1407هـ.

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: كُنَّا مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، إِذْ سَمِعَ وَجْبَةً، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «تَدْرُونَ مَا هَذَا؟» قَالَ: قُلْنَا: اللهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: «هَذَا حَجَرٌ رُمِيَ بِهِ فِي النَّارِ مُنْذُ سَبْعِينَ خَرِيفًا، فَهُوَ يَهْوِي فِي النَّارِ الْآنَ حَتَّى انْتَهَى إِلَى قَعْرِهَا».

The Prophet (may Allah's peace and blessings be upon him) heard a disturbing sound like that of a falling object. He asked the Companions who were with him about that sound, and they said: Allah and His Messenger know best. He (may Allah's peace and blessings be upon him) said to them: This sound that you heard is a stone that was thrown from the edge of Hellfire seventy years ago, and it kept descending and going down into it until it reached its bottom now when you heard the sound.

• The Hadīth urges us to get prepared for the Last Day by righteous deeds and warns of Hellfire.
• We are recommended to attribute knowledge to Allah Almighty about the things we have no knowledge about.
• An instructor ought to arouse people's interest and draw their attention before addressing the intended topic. This allows for better understanding.

صحيح مسلم (4/ 2184) (2844). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 476). نزهة المتقين شرح رياض الصالحين، لمجموعة من الباحثين (1/ 369). كنوز رياض الصالحين، لمجموعة من الباحثين (6/ 414).

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 أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَا مِنْ يَوْمٍ يُصْبِحُ العِبَادُ فِيهِ إِلَّا مَلَكَانِ يَنْزِلاَنِ، فَيَقُولُ أَحَدُهُمَا: اللَّهُمَّ أَعْطِ مُنْفِقًا خَلَفًا، وَيَقُولُ الآخَرُ: اللَّهُمَّ أَعْطِ مُمْسِكًا تَلَفًا».

The Prophet (may Allah's peace and blessings be upon him) informed that every day upon which the sun rises, two angels descend, calling out. One of them says: O Allah, give compensation to the spender, who spends on acts of obedience, on his dependents and guests, and on voluntary acts, and grant him goodness and blessing in return for what he spends. The other one says: O Allah, give the withholder damage and destroy the wealth that he withholds from those entitled to it.

• It is permissible to supplicate for the generous person to be granted compensation and to be rewarded with what is better than what he has spent. It is also permissible to supplicate against the miser to lose his money that he has withheld out of stinginess and has not spent in the ways Allah has prescribed.
• The angles supplicate Allah to grant the righteous believers, who spend in His way, goodness and blessing and their supplication is answered.
• Encouraging the act of spending, whether it is obligatory or voluntary, such as providing for one's family, maintaining kinship ties, and in other fields of goodness.
• Clarifying the merit of the one who spends on charitable causes and that Allah will consequently compensate him, as Allah Almighty says: {Whatever you spend in charity, He will compensate for it, for He is the Best of Providers.} [Surat Saba’: 39]
• This supplication is against the one who withholds the obligatory expenditures, but the recommended ones are not included because the one who withholds them does not deserve such a supplication.
• Miserliness and stinginess are prohibited.

صحيح البخاري (2/ 115) (1442). صحيح مسلم (2/ 700) (1010). شرح رياض الصالحين، لابن عثيمين (3/ 157). نزهة المتقين بشرح رياض الصالحين، لمجموعة من الباحثين (1/ 293). بهجة الناظرين شرح رياض الصالحين، لسليم الهلالي (1/ 376).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لاَ عَدْوَى وَلاَ طِيَرَةَ، وَلاَ هَامَةَ وَلاَ صَفَرَ، وَفِرَّ مِنَ المَجْذُومِ كَمَا تَفِرُّ مِنَ الأَسَدِ».

The Prophet (may Allah's peace and blessings be upon him) clarified some of the practices of Jāhliyyah (the pre-Islamic era of ignorance) by way of warning and stressing the fact that all matters are in the Hand of Allah and nothing occurs except with His command and decree. These practices are: First: The people of Jāhliyyah used to think that a disease was contagious by itself. However, the Prophet (may Allah's peace and blessings be upon him) forbade such a belief that a disease could be naturally transmitted from one sick person to another, as Allah is the Disposer of the universe and the One Who sends down the disease and lifts it, and this only occurs according to His will and decree. Second: The people of Jāhliyyah used to make a bird fly when setting out on a journey or for trade. If the bird flew towards the right, they would take that as a good omen, but if it flew towards the left, they would consider this an evil omen and would return. The Prophet (may Allah's peace and blessings be upon him) forbade such an act of taking birds as a bad omen and made it clear that it is a false belief. Third: The people of Jāhiliyyah used to say that if an owl fell on a house, its dwellers would be stricken by a disaster, but again the Prophet (may Allah's peace and blessings be upon him) forbade taking this as an evil omen. Fourth: He forbade taking the month of Safar, which is the second month in the lunar calendar, as a bad omen. It is said that "Safar" is: a snake in the stomach that affects cattle and people, claiming that it is more contagious than scabies; however, he negated such a belief. Fifth: He commanded that one should move far from the leper as he would move far from the lion as a precaution and to seek one's safety and utilize the available means as commanded by Allah. Leprosy: a disease that eats away a man's organs.

• It is obligatory to rely upon Allah, depend on Him, and utilize the permissible means.
• It is obligatory to believe in Allah's decree and predestination and to believe that causes lie in the Hand of Allah and that He is the One Who makes them effective or ineffective.
• Invalidating the practice of some people who take bad omens in certain colors like black and red, or certain numbers, names, persons, or disabled people.
• The prohibition of approaching a leper, and similarly others afflicted with contagious diseases, is one of the causes that commonly lead to their effects as destined by Allah. So, causes do not act independently; rather, Allah is the One Who deprives them of their powers, if He wills, and they become thus of no effect, or if He wills, He keeps their powers and they, thus, cause an effect.

صحيح البخاري (7/ 126) (5707). صحيح مسلم (4/ 1742) (2220). فتح المجيد شرح كتاب التوحيد، لعبد الرحمن التميمي (ص307). القول المفيد على كتاب التوحيد، لابن عثيمين (1/ 565). الملخص في شرح كتاب التوحيد، لصالح الفوزان (ص228). الجديد في شرح كتاب التوحيد، لمحمد القرعاوي (ص253). التمهيد لشرح كتاب التوحيد، لصالح آل الشيخ (ص77).

عَنْ أَبِي هُرَيْرَةَ رضي الله عنه أَنَّهُ قَالَ: قِيلَ: يَا رَسُولَ اللهِ، مَنْ أَسْعَدُ النَّاسِ بِشَفَاعَتِكَ يَوْمَ الْقِيَامَةِ؟ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَقَدْ ظَنَنْتُ يَا أَبَا هُرَيْرَةَ أَنْ لَا يَسْأَلَنِي عَنْ هَذَا الْحَدِيثِ أَحَدٌ أَوَّلُ مِنْكَ؛ لِمَا رَأَيْتُ مِنْ حِرْصِكَ عَلَى الْحَدِيثِ، أَسْعَدُ النَّاسِ بِشَفَاعَتِي يَوْمَ الْقِيَامَةِ، مَنْ قَالَ لَا إِلَهَ إِلَّا اللهُ خَالِصًا مِنْ قَلْبِهِ أَوْ نَفْسِهِ»».

The Prophet (may Allah's peace and blessings be upon him) informs that the happiest of people to receive his intercession on the Day of Judgment is the one who says, "there is no god but Allah" sincerely from his heart; that's no one is worthy of worship except Allah, and he should be free from polytheism and show-off.

• It establishes the intercession of the Prophet (may Allah's peace and blessings be upon him) in the Hereafter, and that it would only be granted to monotheist believers.
• The Prophet's intercession is his earnest supplication to Allah Almighty regarding the monotheistic believers who deserve to enter Hellfire not to enter it and those of them who entered it to be taken out of it.
• It points out the merit and profound effect of the testimony of faith being sincerely uttered for Allah Almighty.
• To actualize the testimony of faith, one should know its meaning and act according to it.
• It demonstrates the merit of Abu Hurayrah (may Allah be pleased with him) and his keenness to seek knowledge.

صحيح البخاري (1/ 31) (99). منار القاري شرح مختصر صحيح البخاري، لحمزة محمد قاسم (1/ 197). القول المفيد على كتاب التوحيد، لابن عثيمين (1/ 343).

عن أبي هريرة رضي الله عنه أن رسول الله صلى الله عليه وسلم قال: «إذا عَطَسَ أَحَدُكُم فَلْيَقُل: الحَمْدُ للهِ، وَلْيَقُلْ لَهُ أَخُوهُ أو صاحبُهُ: يَرْحَمُكَ الله، فإذا قال له: يرحمك الله، فَلْيَقُلْ: يَهْدِيكُم الله ويُصْلِحُ بَالَكُم».

The Hadīth shows that a Muslim should praise Allah, the Exalted, when he sneezes because the sneezer got a great benefit from sneezing. Sneezing releases the condensed air in one's head which otherwise would have caused serious diseases. Therefore, praising Allah is prescribed for this blessing. Further, anyone who hears someone praising Allah after sneezing should say: ‘yarhamuk Allah’ (may Allah have mercy on you). Then the sneezer should reply: ‘yahdīkum Allah wa yuslih bālakum’ (may Allah guide you and grant you well being). Thus, sneezing benefits both the sneezer and the one who heard him, and this reflects one of the great bounties granted by this religion to the people.

- صحيح البخاري، للإمام أبي عبد الله محمد بن إسماعيل البخاري، عناية محمد زهير الناصر، دار طوق النجاة، الطبعة الأولى، 1422هـ. - شرح رياض الصالحين، للشيخ محمد بن صالح العثيمين، مدار الوطن، الرياض، 1426هـ. - 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. - تطريز رياض الصالحين، تأليف فيصل آل مبارك، تحقيق د. عبد العزيز آل حمد، دار العاصمة، الرياض، الطبعة الأولى، 1423هـ.