Asma bint Yazid (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Whoever defends his brother’s flesh from backbiting, it is Allah’s right to free him from the Fire.”
Abu Ad-Darda (may Allah be pleased with him) narrated: I heard the Messenger of Allah (ﷺ) say: “No Muslim defends his brother’s honor but it is Allah’s right to defend him from Hell’s fire on the Day of Resurrection,” then recited: And incumbent upon Us was support of the believers [Ar-Rum: 47].
Jabir (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “No Muslim forsakes another Muslim where his sanctity is violated and honor diminished but Allah forsakes him where he desires aid. No one aids a Muslim where his honor is diminished and sanctity violated but Allah aids him where he desires aid.”
Uqbah ibn Amir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever sees a defect and covers it is like one who revives a buried girl.”
Mu’adh ibn Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever protects a believer from a hypocrite, Allah sends an angel to protect his flesh from Hell’s fire on the Day of Resurrection. Whoever slanders a Muslim with something intending to disgrace him, Allah detains him on Hell’s bridge until he exits what he said.”
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever fulfills a need for one of my Ummah intending to please him pleases me; whoever pleases me pleases Allah; whoever pleases Allah, Allah admits him to Paradise.”
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Whoever relieves a distressed one, Allah records for him seventy-three forgivings: one rectifying all his affairs, and seventy-two ranks for him on the Day of Resurrection.”
Anas and Abdullah (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “Creation is Allah’s dependents; the most beloved servants to Allah are the most beneficial to His dependents.”
Jarir ibn Abdullah (may Allah be pleased with him) narrated: I pledged allegiance to the Messenger of Allah (ﷺ) to establish prayer, give Zakat, and advise every Muslim.
Tamim Ad-Dari (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “Religion is advice.” We said: “For whom?” He said: “For Allah, His Book, His Messenger, the leaders of Muslims, and their common folk.”
Abu Hurairah (may Allah be pleased with him) narrated that the Prophet (ﷺ) said: “A believer is approachable, and there is no good in one who is not approachable nor approached.”
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) stood over seated people and said: “Shall I not inform you of the best of you from the worst?” He said it three times. A man said: “Yes, O Messenger of Allah, inform us of our best from our worst.” He said: “Your best is one whose good is hoped for and evil is safe from; your worst is one whose good is not hoped for and evil is not safe from.” [Narrated by At-Tirmidhi and Al-Bayhaqi in Shu’ab Al-Iman] At-Tirmidhi said: This Hadith is hasan sahih.
Abdullah ibn Amr (may Allah be pleased with them both) narrated that the Messenger of Allah (ﷺ) said: “The best companions with Allah are the best to their companions; the best neighbors with Allah are the best to their neighbors.” [Narrated by At-Tirmidhi and Ad-Darimi] Mirak said: Its chain is good, its men are those of the Sahih.
Abu Hurairah (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “By Allah, he does not believe; by Allah, he does not believe; by Allah, he does not believe.” It was said: “Who, O Messenger of Allah?” He said: “One whose neighbor is not safe from his harms.”
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Allah distributed your characters among you as He distributed your provisions. Allah gives the world to whom He loves and does not love, but gives religion only to whom He loves. Whoever He gives religion to has loved him. By the One in Whose Hand is my soul, a servant does not submit until his heart and tongue submit, and does not believe until his neighbor is safe from his harms.”
Anas (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “One whose neighbor is not safe from his harms does not enter Paradise.”
Aishah and Ibn Umar (may Allah be pleased with them) narrated that the Prophet (ﷺ) said: “Gabriel kept recommending the neighbor to me until I thought he would make him an heir.”
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated: A man said to the Prophet (ﷺ): “O Messenger of Allah, how do I know when I do good or bad?” The Prophet (ﷺ) said: “If you hear your neighbors saying, ‘You have done good 1,’ you have done good; if you hear them saying, ‘You have done bad,’ you have done bad.”
Abdur-Rahman ibn Abi Qarad (may Allah be pleased with him) narrated: The Prophet (ﷺ) performed ablution one day, and his companions began wiping with his ablution water. The Prophet (ﷺ) said to them: “What prompts you to this?” They said: “Love of Allah and His Messenger.” The Prophet (ﷺ) said: “Whoever is pleased 1 to love Allah and His Messenger or for Allah and His Messenger to love him, let him be truthful when speaking, fulfill trusts when entrusted, and be good to his neighbor.”
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
Whoever is pleased to love Allah…
(1) His statement: “Whoever is pleased to love Allah…”: Al-Tayyibi said: Meaning, your claim of loving Allah and His Messenger is not fulfilled by wiping ablution water alone, but by truthfulness in speech, fulfilling trusts, and goodness to neighbors. [As stated in Al-Mirqat]
Note 1
قوله
(۱) قوله: من سره أن يحب الله إلخ : قال الطيبي: يريد أن ادعاءكم محبة الله ومحبة رسوله لا يتم، ولا يستتب بمسحالوضوء فقط، بل بالصدق في المقال وبأداء الأمانة وبالإحسان إلى الجار. كذا في «المرقاة».
Abdullah ibn Abbas (may Allah be pleased with them both) narrated: I heard the Messenger of Allah (ﷺ) say: “A believer does not eat his fill while his neighbor is hungry beside him.”
Abu Hurairah (may Allah be pleased with him) narrated: A man said, “O Messenger of Allah, so-and-so is known for much prayer, fasting, and charity, but she harms her neighbors with her tongue.” He said: “She is in the Fire.” He said: “O Messenger of Allah, so-and-so is known for little fasting, charity, and prayer, but she gives charity with pieces of cheese and does not harm her neighbors with her tongue.” He said: “She is in Paradise.”
Uqbah ibn Amir (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “The first two disputants on the Day of Resurrection are two neighbors.”
Abdullah ibn Mas’ud (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “When you are three, let not two whisper excluding the third until you mix with people, lest it sadden him 1.”
Possible references (unverified, pending editorial review)
Candidate: Sahih al-Bukhari 6290 (unverified) 99% confidence
Candidate: Sahih Muslim 2184a (unverified) 97% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
let not two whisper excluding the third…
(1) His statement: “let not two whisper excluding the third…”: An-Nawawi said: Prohibiting two whispering in the presence of a third, or more in the presence of one, is a prohibition of unlawfulness, so it is forbidden for the group to whisper excluding one without permission. This is Ibn Umar, Malik, our companions, and most scholars’ view. It is general for all times, in presence or travel. [As stated in Al-Mirqat] In Al-Musawa, it is said: Most scholars hold this; the prohibition is for etiquette.
Note 1
قوله
(۱) قوله: فلا يتناجى اثنان دون الآخر إلخ : قال النووي: هذا النهي عن تناجي اثنين بحضرة ثالث، وكذا ثلاثة وأكثر بحضرة واحد، هو نهي تحريم، فيحرم على الجماعة المناجاة دون واحد منهم إلا بإذنه. وهذا مذهب ابن عمر ومالك وأصحابنا وجماهير العلماء، وهو عام في كل الأزمان حضرًا وسفرا. كذا في المرقاة». وقال في «المسوى» على هذا أهل العلم والنهي نهي تأديب.
Abu Musa Al-Ash’ari (may Allah be pleased with him) narrated that when a beggar or needy came to the Prophet (ﷺ), he said: “Intercede 1 and be rewarded; let Allah decree through His Messenger’s tongue what He wills.”
Possible references (unverified, pending editorial review)
Candidate: Sahih al-Bukhari 1432 (unverified) 98% confidence
Candidate: Sahih Muslim 2627a (unverified) 95% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
Intercede and be rewarded
(1) His statement: “Intercede and be rewarded”: Scholars agree on prohibiting intercession in hudud after reaching the imam. Before, most permit if the interceded is not harmful or evil. For sins without hudud requiring ta’zir, intercession is permissible whether reaching the imam or not, recommended if the interceded is not harmful or evil. [As stated in Al-Mirqat]
Note 1
قوله
(۱) قوله: اشفعوا فلتؤجروا قال النووي: أجمعوا على تحريم الشفاعة في الحدود بعد بلوغها إلى الإمام، وأما قبله فقد أجاز الشفاعة فيه أكثر العلماء إذا لم يكن المشفوع فيه صاحب شر وأذى للناس، وأما المعاصي التي لا حد فيها والواجب التعزير، فيجوز الشفاعة والتشفع فيها، سواء بلغت الإمام أم لا ، ثم الشفاعة فيها مستحبة إذا لم يكن المشفوع فيه مؤذيا وشريرا. كذا في «المرقاة».
Confidence and text similarity are not editorial verification.
Commentary and footnotes (2)
Note 1
Give people their due ranks
(1) His statement: “Give people their due ranks”: The lowly should not be in the noble’s place, nor the noble in the lowly’s. Preserve each one’s rank; do not equalize servant and master, leader and led. Honor each according to merit and honor. This Hadith initiates understanding scholars’ sayings on prophets’ differentiation, humans over angels, caliphs’ superiority, and similar discussions. [As stated in Al-Mirqat]
Note 1
قوله
(۱) قوله: أنزلوا الناس منازلهم فالوضيع لا يكون في موضع الشريف في منزل الوضيع، فاحفظوا على كل أحد منزلته، ولا تتسووا بين الخادم والمخدوم، والسائد والمسود، وأكرموا كلا على حسب فضله وشرفه. وهذا الحديث مبدأ فهم أقوال العلماء في تفاضل الأنبياء وتفضيل البشر على الملك، وتفضيل الخلفاء، وأمثال ذلك من المباحث. كذا في «المرقاة».
Commentary and footnotes (1)
Note 1
امام ترمذی نے کہا: یہ حدیث حسن صحیح ہے۔