Explanation of the words of Imam al-Nawawi (may Allah have mercy on him) regarding what he quoted: "

The Shaykh : In the name of Allah, the Most Gracious, the Most Merciful:
These hadiths were cited by al-Nawawi (may Allah have mercy on him) in the chapter on gentleness and patience in *Riyad al-Salihin*. Among them is the hadith of Abu Hurayrah (may Allah be pleased with him): . An "Arab" here means a Bedouin. The Bedouin generally does not know the rulings of the Shari'ah because he lives in the desert, with his camels and sheep, and has no knowledge of the law of Allah, as Allah the Exalted said: , meaning they are closer to not knowing the limits of what Allah has revealed to His Messenger, because they are in their desert, far from people, from knowledge, and from the Shari'ah. So this Bedouin entered the mosque and needed to urinate, so he urinated in a part of the mosque. He moved aside and urinated in the mosque. The people were about to attack him and rebuke him, but the Prophet (peace and blessings be upon him) said to them: . So the people left him alone. When he finished urinating, they poured a large vessel of water over him, meaning they drew water and poured it, so the place became pure and the danger was removed. Then he called the Bedouin and said to him: , or as he (peace and blessings be upon him) said.
In this hadith, there are great benefits. Among them is the excuse of ignorance, and that an ignorant person is not treated as a knowledgeable person is treated, because the knowledgeable person is defiant, while the ignorant person is seeking knowledge, so he is excused for his ignorance. For this reason, the Prophet (peace and blessings be upon him and his family) excused him and was gentle with him.
Among the benefits is that the Shari'ah requires repelling the greater of two harms by the lesser one. That is, if there is a harm and another harm, and one must be committed, then the easier one is committed. Here, we are faced with two harms: the continuation of this Bedouin's urination is a harm, and the second is stopping him from urinating, which is also a harm, but this one is greater. Because this leads, first, to harm for the one urinating, for if the one urinating is prevented from urinating when the urge is ready to come out, there is harm in that; perhaps the urinary tract and the passages of urine would be affected. Second, the second harm is that if he stands up, either he remains with his garment raised so that drops of urine do not hit him, and in that case, drops would be scattered in the place, and perhaps they would reach his thighs, and he would remain with his private parts exposed before people in the mosque. Or he would lower his garment and bring it down, and in that case, the garment would become impure and the body would become impure, and this is also a harm. For this reason, the Prophet (peace and blessings be upon him) left this man to urinate until he finished, then he ordered that a large vessel of water be poured over him.
And based on this, we have a rule: "If two harms occur and one must be committed, then the easier and lighter one is committed to repel the greater". Just as if benefits occur and it is not possible to do all of them, then the highest is taken, then the next highest. "Benefits: the highest is prioritized; Harms: the easiest and lowest is prioritized".
Among the benefits of this hadith is the obligation to purify the mosque, and that it is a collective obligation, based on the saying of the Messenger (may the prayer and peace be upon him): . And it is so. It is obligatory for whoever sees impurity in the mosque to purify it himself or to inform the one responsible for the mosque and its care so that he purifies it.
Among them is the condition of the purity of the place of the one praying. So the one praying must purify his garment, his body, and his place of prayer. This is necessary, whether it is the ground, a mat, or something else. The important thing is that the place of the one praying must be pure.
Among them is that for the ground, it is sufficient for its purification to pour water over the impurity once. If it is covered with water, it becomes pure. But if the impurity has a substance, like excrement, dung, or the like, then it is necessary for this substance to be removed, and after that, the place is purified by pouring water over it.
Among them is that water is necessary for purifying impurity, based on his saying: . And that impurity is not purified by anything other than water. This is the position of most scholars. However, the correct view is that impurity is purified by anything that removes it, whether water, gasoline, or otherwise. The Prophet (may the prayer and peace be upon him) only ordered water to be poured over the place of the urine because it is faster in purifying the place. Otherwise, it is possible that the place remains without water being poured on it, and then with the winds and the sun, the impurity is removed and it becomes pure, but this is faster and easier. It is known that in the time of the Messenger (may the prayer and peace be upon him), these chemical or petroleum removers did not exist, so they relied on water to remove impurity. But whenever the impurity is removed, the place becomes pure by any remover, because impurity is a foul, impure substance; whenever it is removed, the place returns to its purity by whatever it is. For this reason, urine and excrement are purified with stones. A person uses a stone three times with thorough cleaning, and that is sufficient. And the garment of a woman that drags, if it passes over impurity and then passes over pure ground, it purifies it. And it was the custom of women in the time of the Messenger (may the prayer and peace be upon him): "That when a woman went out, she would take a wide garment that covers her feet and drags behind her by a span or two spans, or an arm's length, but it does not exceed an arm's length". This was in the time of the Messenger (may the prayer and peace be upon him), the time of pure women in the pure age. So what about today? But unfortunately, Muslims today do not look to those who came before in this Ummah, but they look to those who came after in this Ummah, to the later generations about whom Allah said: . We have now come to look to those who came after, and even to look beyond that, to look to our enemies! To the Jews, the Christians, the Zoroastrians, and the polytheists, and the like. So we imitate them in such clothing. You see that women today, whenever a magazine comes out that they call "Burda," whenever it comes, they go and look at it. What happened? Then the woman goes and does what they did. And I say from this place: It is obligatory for guardians to prevent the circulation of these magazines and these "Burda" publications among women, because the woman is weak, weak in intellect and weak in religion, as the Messenger (may the prayer and peace be upon him) described her: . So she is deceived and misled by these appearances. And many men, with great regret, are men in the clothing of men, but otherwise they are women. The management is for the women, and they are the managers over them, the opposite of what Allah ordered: . But now, among many people, women are managers over men. She is the one who manages the man, and she is the one who wears what she wants and does what she wants, and she does not care about her husband or her guardian. So it is obligatory for guardians to prevent the circulation of these magazines that bring us these styles far from the Islamic dress.
The women in the time of the Messenger (peace and blessings be upon him), when they went out to the market, wore long garments so that their feet would not be visible. In the houses, the Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) says: "The woman in her house in the time of the Messenger had to wear clothing that covered her from the palm of her hand to the ankle of her foot". And in the house, even if there were only women or mahram men present, she would still cover herself from the palm to the ankle, covering her entire body. By this, we know the corruption of the concept held by those who claim that the Messenger (peace and blessings be upon him) said: : that it is permissible for a woman to limit her clothing to what covers the area between the navel and the knee. They mean that the woman should go out with her entire body exposed except for the area between the navel and the knee. Who said this? The Messenger (peace and blessings be upon him) was addressing the one looking, not the one wearing. He said: : meaning, perhaps the wearer has exposed her garment for a need, such as urinating or defecating, so he says: do not look at her 'awrah. The Messenger did not say: it is permissible for a woman to wear only what covers the area between the navel and the knee. And whoever imagines this is inspired by Satan. Look at how the women in the time of the Messenger (peace and blessings be upon him) used to wear their clothes. Therefore, we must correct this concept that every woman who has no understanding and no regard for what came before is constantly talking about. We say to her: Do you think that the Islamic Shari'ah permits a woman to go out among women wearing only a short pair of trousers that covers the area between the navel and the knee? Who said that this is the Islamic Shari'ah? Who said that this is the meaning of the saying of the Messenger: ? Who said that? And the Messenger said: . And yet, the men in his time wore a rida' and an izār, or they wore a shirt. They did not wear only an izār. Even the poor man who said, "O Messenger of Allah, marry me to the woman who offered herself to the Messenger and he did not accept her," said: . Because he was poor, he said, "Your izār, how can an izār be a mahr for a woman?" : and he did not find [anything else]. So they, being men, did not limit themselves to what is between the navel and the knee, ever.
The result, my brothers, is that knowledge requires fiqh. It requires looking at how the Companions (may Allah be pleased with them) understood the texts, so that we apply them. Now, even in the disbelieving Western countries, most of them wear what covers the chest and the thighs, most of them. And no one has ever understood from this hadith that the meaning is: for a woman to remain with her body exposed except for the area between the navel and the knee. No one has ever understood this.
So the result is that the Messenger (peace and blessings be upon him) made the train of the woman's garment: that is, the end of her garment that walks on the ground, if it touches impurity and then she passes over pure ground, the pure ground purifies it. This indicates that impurity is purified by anything that removes it, such as water and others.
And among the benefits of the hadith of the Bedouin is: the good character of the Messenger (peace and blessings be upon him), his teaching, and his gentleness. And this is what we should do when we call people to Allah, or enjoin what is right, or forbid what is wrong: we should be gentle. Because gentleness brings about good, and harshness brings about evil. Perhaps if you are harsh, there will be a reaction from your counterpart, and they will not accept anything from you, and the Shari'ah will not be accepted because of you. But if you are gentle and patient, that is closer to being answered.
And among them is: that the Messenger (peace and blessings be upon him) made this Ummah sent: : even though the one sent is he, but his Ummah must take his place in calling to his religion (peace and blessings be upon him), and a person should be as if he is the one sent, as if he is the Messenger in conveying the Shari'ah. For this reason, the Messenger (peace and blessings be upon him) said: : So we, the Ummah of Muhammad (peace and blessings be upon him), have the obligation to convey his Shari'ah to all people. For this reason, he said: .
In this hadith, when the Messenger (peace and blessings be upon him) spoke to the Bedouin with this gentleness and softness and said: , the Bedouin said to him: "O Allah, have mercy on me and on Muhammad, and do not have mercy on anyone with us". You see how his chest burst open, how his chest expanded from the words of Muhammad (peace and blessings be upon him). And the group of Companions (may Allah be pleased with them) angered him and rebuked him. So he saw—and he was a Bedouin who did not know—that Paradise would be for him and for Muhammad, and that others would not be shown mercy! If only he had said, "O Allah, have mercy on me and on Muhammad," and stopped. No, he said: "and do not have mercy on anyone with us", so mercy became solidified [for him]. But he was ignorant, and the ignorant person has his ruling. So the result is that a person should be gentle. Be gentle in calling, in enjoining, in forbidding, and try it. Look at which is better, and we know with certainty that the better one is gentleness, because this is what the Messenger (peace and blessings be upon him) said, and it is what he followed in his guidance (peace and blessings be upon him). And Allah is the One who grants success.
The reader: In the name of Allah, the Most Gracious, the Most Merciful.
Praise be to Allah, Lord of the worlds, and blessings and peace be upon our Prophet Muhammad, and upon his family and all his Companions:
The author (may Allah have mercy on him) quoted, in the context of the hadiths in the chapter on forbearance, patience, and gentleness: "From Anas (may Allah be pleased with him), from the Prophet (peace and blessings be upon him) who said:

Facilitate things to people (concerning religious matters), and do not make it hard for them and give them good tidings and do not make them run away (from Islam).

يسروا ولا تعسروا ، وبشروا ولا تنفروا

Sahih al-Bukhari 69

Agreed upon by al-Bukhari and Muslim.
And from Jarir ibn Abdullah (may Allah be pleased with him) who said:

It was narrated that Abu Najih As-Sulami said: "I heard the Messenger of Allah (ﷺ) say: 'Whoever shoots an arrow in the cause of Allah and it hits the target, it will raise him one level in Paradise.' That day I shot sixteen arrows that hit their targets." He said: "And I heard the Messenger of Allah (ﷺ) say: 'Whoever shoots an arrow in the cause of Allah, it is equal to the reward of freeing a slave.'"

سمعت رسول الله صلى الله عليه وسلم يقول: من يحرم الرفق يحرم الخير كله

Sunan an-Nasa'i 3143Sahih (Darussalam)

Narrated by Muslim.
And from Abu Hurayrah (may Allah be pleased with him):

A man said to the Prophet (peace and blessings be upon him): Advise me. He said: Do not become angry. He repeated it several times, and he said: Do not become angry.

أنَّ رجلا قال للنبي صلى الله عليه وسلم: أوصني، قال: لا تغضب، فردد مرارًا قال: لا تغضب

Narrated by al-Bukhari ".