8 – The privilege enjoyed by al-Mughīrah ibn Shuʿbah in serving the Prophet ﷺ, despite belonging to one of the most eminent families of the Thaqīf tribe.

9 – It is permissible to serve a person of greater virtue by bringing him his footwear, removing it, or carrying it, provided that the service is rendered for the sake of his religion and knowledge, or in fulfillment of a right such as fatherhood, public authority, and the like. Such conduct is not deemed arrogance or contempt on the part of the one served, so long as his motive springs from a lofty and noble principle; nor is it regarded as humiliation or debasement on the part of the servant, so long as his purpose is honorable and his intention sound.

10 – The master should direct the servant to what is correct and explain the rationale behind the ruling, so that the servant’s heart may be more at ease, his understanding deeper, and his acceptance quicker.

11 – According to many jurists—including our Hanbalī scholars—ritual purity is attained only with water and not with tayammum (dry ablution); tayammum, in their view, merely permits worship but does not remove the state of minor impurity. On that basis, wiping over the khuffs is allowed only if the purification performed before putting them on was with water. The second opinion, however, holds that tayammum fully replaces water and serves in every respect to lift impurity; accordingly, one may wipe even if the prior purification was by tayammum—and this is the sound position.

12 – It is permissible to assist someone performing ablution by bringing the water closer to him or pouring it for him, and the like. As for washing his limbs for him, that is only allowed when there is a genuine need.