—as in this very hadith—and there it functions for emphasis.

• In the conditional sentence the protasis employs kasā (“he clothed”), and its apodosis is kasāhu Allah (“Allah will clothe him”).

• ʿurī (nakedness): the verbal noun of ʿarā–yaʿrā, meaning for a person to be without clothing. It is the opposite of labisa (to wear). A man is described as ʿārin or ʿuryān; a woman as ʿāriya or ʿuryāna; the plural for men is ʿurāt and for women ʿāriyāt.

• ẓamaʾ (thirst): from ẓamiʾa–yaẓmaʾu, denoting severe thirst. A thirsty person is called ẓāmiʾ or ẓamʾān; ẓamaʾ refers to intense thirst itself.

• khuḍr al-janna (the green garments of Paradise): the plural of akhḍar (“green”), standing for its verdant garments. This is an instance of substituting the adjective for the noun, as al-Ṭayyibī explained.

• al-raḥīq (nectar): according to the lexicographers, it is wine that is perfectly pure, free of any adulteration— the choicest, most exquisitely aged vintage.

• al-makhtūm (sealed): one says khatama al-ināʾ (“he sealed the vessel”), meaning he closed its mouth with clay or the like to protect it from contamination. Thus the vessels are sealed, safeguarded from any impurity, and their very seal is of musk, underscoring their supreme preciousness.

Lessons derived from the hadith

1 – The hadith extols voluntary charity, encourages it, and shows that it is a means of obtaining the bliss of Paradise.

2 – Charity is at its finest when it meets an immediate need of the recipient: clothing one who is unclothed, feeding one who is hungry, or giving drink to one who is thirsty, for the benefit is then greatest.

3 – The hadith affirms the delights of Paradise in their various kinds and forms, and that recompense is of the same kind