Overall Meaning: Meaning of vigour:
Nashat linguistically: It is the antonym of laziness (kasal). Manshat is the morphological form maf`al from nashat, and it is that thing which one finds vigour and energy towards, feeling light in doing it and preferring it over other matters. It is a verbal noun with the meaning of nashat - vigour. [604] Lisan al-`Arab, Ibn Manzur (7/413).
Nashat technically: It is that one is light in doing a thing and prioritises accomplishing it. [605] al-Nihayah, Ibn al-Athir (5/131).

Commandments of vigour and encouragement towards it in the Qur’an and Sunnah:
❖ Allah, exalted, says, “Give those who believe and do good the news that they will have Gardens graced with flowing streams. Whenever they are given sustenance from the fruits of these Gardens, they will say, ‘We have been given this before,’ because they were provided with something like it. They will have pure spouses and there they will stay.” (al-Baqarah: 25) This is a form of invigourating the believers by mentioning the rewards of good deeds, making them therefore light upon them. [606] Tafsir al-Sa`di (p. 46).
❖ `Abdullah ibn `Amr said, “Allah’s Messenger ﷺ said, ‘Every deed has its energy (shirrah), and energy is temporary. Whoever’s energy ends upon my Sunnah, he is successful. If it ends upon other than that, he is destroyed.” [607] Reported by Ahmad (6958), Ibn Khuzaymah (2105), and Ibn Hibban (11). Ahmad Shakir authenticated it in his analysis of Musnad Ahmad (11/159), and al-Albani authenticated it in Sahih al-Jami` (2152). Shirrah: It is vigour and energy. [608] al-Zawajir, al-Haytami (1/165).

Quotes in vigour:
❖ `Ali, Allah be pleased with him, said, “I advise you to be mindful of Allah in private and public, say truth in ease and anger, be moderate when rich or poor, be just whether with a friend or foe, and do work whether you feel energetic or lazy.” [609] Ihya’ `Ulum al-Din, al-Ghazali (4/334).
❖ Al-Junayd said, “The sign of the lover of Allah is constant vigour in His worship.” [610] The previous source.
❖ Ibn al-Qayyim said, “The lazy are those who have most worry, trouble, and grief. They have no joy or happiness, unlike those of vigour, seriousness, and action.” [611] Rawdat al-Muhibbin, Ibn al-Qayyim (p. 168).

Categories of vigour:
Praiseworthy vigour: What is aforementioned.
Blameworthy vigour: What does not benefit in the next life, or is borne of ostentation. Allah, exalted, says, “Walk not upon the earth in vanity.” (Luqman: 18)

Benefits of vigour:
1- Emulation of the Prophet ﷺ, since it is of his qualities. 
2- The people love the active and energetic, and his mention is elevated among them. 
3- Through vigour the mind is cleared, the senses are honest, and one is therefore often right in his call.
4- It is among the reasons for going from humiliation to honour, and from lethargy to astuteness.

Forms of vigour:
1- Making use of one’s time and benefiting from it. 
2- Not wasting it in what is useless. 
3- Going ahead in every serious matter with diligence and self-control. 
4- Proficiency in one’s work and organisation. 
5- Specifying goals and working to realise them. 
6- Going forth towards acts of obedience.

Barriers to acquiring vigour:
1- Distancing oneself from the remembrance of Allah, disobeying His commands and not dutifully worshipping Him. 
2- Pessimism and superstition, not being optimistic. 
3- Through pessimism one becomes lazy and is aggrieved and burdened. 
4- Accompanying the lazy and the disparaging, and not mixing with the righteous. 
5- Not having a sense of responsibility.

Means to acquiring vigour and increasing it: [612] `Uluww al-Himmah, Muhammad Isma`il al-Muqaddim (p. 361).
1- Remembrance of Allah, reminding oneself of His signs, adhering to his commands. 
2- Finding joy in the bounty of Allah and His mercy. 
3- Contemplating over the stories of the early generations. 
4- Good optimism. 
5- Having hope for Allah’s bliss and what He has promised His righteous slaves. 
6- Having a sense of responsibility and not taking what one has been delegated lightly.

Examples of vigour from the life of the Prophet ﷺ, Companions, and Righteous Predecessors:
❖ `A’ishah, Allah be pleased with her, described the prayer of the Prophet ﷺ, saying, “He would sleep in the former part of the night and come alive in its latter part. If he had any need for his wives, he would fulfill it, and then sleep. Once the first call to prayer is made… he would get up… putting water on his face… if he was not in a state of ritual impurity, he would perform the ablution of a man who is going to pray, and would pray two units.” [613] Reported by al-Bukhari (1146) and Muslim (739) and the wording is his.
❖ The Supporters, Allah be pleased with them, struck the best model in being energetic in obedience to Allah, and this when they gave allegiance to the Prophet ﷺ. They said, “We are absolved from you until you reach us. Once you do, you are under our protection. We safeguard you from that which we safeguard our children and women…” Sa`d ibn Mu`adh said, “We have believed in you. We affirm your truthfulness and bear witness that what you have come with is the truth. We have given you our covenant and allegiance over this, to hear and obey you. Go forth, Messenger of Allah, in what Allah commands you. By the One Who sent you in truth, if you presented before us the sea, and you went forth therein, we would go forth with you, and not a single man among us would lag behind. We do not dislike it that we meet our enemy with you tomorrow. Most certainly, we are resilient in battle, truthful upon meeting our enemy, and perhaps Allah will allow you to see from us what will delight your eyes. Go ahead, lead us by the grace of Allah.” The Messenger of Allah ﷺ was pleased with what Sa`d said and it filled him with vigour. He then said, “Go ahead, by the grace of Allah, and be hopeful; for Allah has promised me one of the two factions. By Allah, it is as if I can at this very moment see before me their defeat.” [614] Reported by al-Tabari in his Tafsir (13/400). Ibn Kathir said in al-Bidayah wa al-Nihayah (3/261), “There is that which testifies to it.”
❖ Abu Hatim said, “Abu Zur`ah said to me, ‘I have not seen anyone more diligent in seeking prophetic narrations than you.’ So I said, ‘Certainly, my son `Abd al-Rahman is diligent.’ So he said, ‘Whoever resembles his father has done well.’ al-Raqqam said, ‘I asked `Abd al-Rahman about how often he heard and asked questions to his father. He said, “He would be eating and I would read to him. He would be walking and I would read to him. He would go to relieve himself and I would read to him. He would go back home seeking something and I would read to him.”’” [615] Siyar A`lam al-Nubala’, al-Dhahabi (13/250).