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﴿ إِذۡ أَنتُم بِٱلۡعُدۡوَةِ ٱلدُّنۡيَا وَهُم بِٱلۡعُدۡوَةِ ٱلۡقُصۡوَىٰ وَٱلرَّكۡبُ أَسۡفَلَ مِنكُمۡۚ وَلَوۡ تَوَاعَدتُّمۡ لَٱخۡتَلَفۡتُمۡ فِي ٱلۡمِيعَٰدِ وَلَٰكِن لِّيَقۡضِيَ ٱللَّهُ أَمۡرٗا كَانَ مَفۡعُولٗا لِّيَهۡلِكَ مَنۡ هَلَكَ عَنۢ بَيِّنَةٖ وَيَحۡيَىٰ مَنۡ حَيَّ عَنۢ بَيِّنَةٖۗ وَإِنَّ ٱللَّهَ لَسَمِيعٌ عَلِيمٌ ﴾
سورة الأنفال
42. (And remember) when you (the Muslim army) were on the near side of the valley, and they on the farther side, and the caravan on the ground lower than you. Even if you had made a mutual appointment to meet, you would certainly have failed in the appointment, but (you met) that Allâh might accomplish a matter already ordained (in His Knowledge), so that those who were to be destroyed (for their rejecting the Faith) might be destroyed after a clear evidence, and those who were to live (i.e. believers) might live after a clear evidence. And surely, Allâh is All-Hearer, All-Knower.
﴿ وَمَآ أَنتُم بِمُعۡجِزِينَ فِي ٱلۡأَرۡضِۖ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ ﴾
سورة الشورى
And you will not cause failure [to Allāh][1423] upon the earth. And you have not besides Allāh any protector or helper.
﴿ فَخَلَفَ مِنۢ بَعۡدِهِمۡ خَلۡفٞ وَرِثُواْ ٱلۡكِتَٰبَ يَأۡخُذُونَ عَرَضَ هَٰذَا ٱلۡأَدۡنَىٰ وَيَقُولُونَ سَيُغۡفَرُ لَنَا وَإِن يَأۡتِهِمۡ عَرَضٞ مِّثۡلُهُۥ يَأۡخُذُوهُۚ أَلَمۡ يُؤۡخَذۡ عَلَيۡهِم مِّيثَٰقُ ٱلۡكِتَٰبِ أَن لَّا يَقُولُواْ عَلَى ٱللَّهِ إِلَّا ٱلۡحَقَّ وَدَرَسُواْ مَا فِيهِۗ وَٱلدَّارُ ٱلۡأٓخِرَةُ خَيۡرٞ لِّلَّذِينَ يَتَّقُونَۚ أَفَلَا تَعۡقِلُونَ ﴾
سورة الأعراف
And there followed them successors who inherited the Scripture [while] taking the commodities[414] of this lower life and saying, "It will be forgiven for us." And if an offer like it[415] comes to them, they will [again] take it. Was not the covenant of the Scripture [i.e., the Torah] taken from them that they would not say about Allāh except the truth, and they studied what was in it? And the home of the Hereafter is better for those who fear Allāh, so will you not use reason?
﴿ فَجَعَلَهُمۡ كَعَصۡفٖ مَّأۡكُولِۭ ﴾
سورة الفيل
leaving them like chewed-up chaff.
﴿ لِأَيِّ يَوۡمٍ أُجِّلَتۡ ﴾
سورة المرسلات
12. For what Day are these signs postponed?
﴿ عَلَّمَهُ ٱلۡبَيَانَ ﴾
سورة الرحمن
[And] taught him eloquence.
﴿ إِنَّهُۥ مَن يَأۡتِ رَبَّهُۥ مُجۡرِمٗا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحۡيَىٰ ﴾
سورة طه
74. Verily whoever comes to his Lord as a Mujrim (criminal, polytheist, sinner, disbeliever in the Oneness of Allâh and His Messengers), then surely, for him is Hell, wherein he will neither die nor live.
﴿ فَمَا يُكَذِّبُكَ بَعۡدُ بِٱلدِّينِ ﴾
سورة التين
Then, what makes you deny the Judgment Day?
﴿ وَكَذَّبَ بِهِۦ قَوۡمُكَ وَهُوَ ٱلۡحَقُّۚ قُل لَّسۡتُ عَلَيۡكُم بِوَكِيلٖ ﴾
سورة الأنعام
66. But your people (O Muhammad صلى الله عليه وسلم) have denied it (the Qur’ân) though it is the truth. Say: "I am not a Wakîl (guardian) over you."
﴿ وَلَا يَأۡتُونَكَ بِمَثَلٍ إِلَّا جِئۡنَٰكَ بِٱلۡحَقِّ وَأَحۡسَنَ تَفۡسِيرًا ﴾
سورة الفرقان
Whenever they bring you an argument, We bring you the truth and the best explanation.
Hudhayfah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not say: What Allah wills and what so-and-so wills; rather say: What Allah wills then what so-and-so wills."
Narrated by Abu Daoud & Ahmad & An-Nasa'i in Major Sunan
The Prophet (may Allah's peace and blessings be upon him) forbids Muslims from saying: "What Allah wills and what so-and-so wills" in their speech, or saying: "What Allah wills and so-and-so". This is because Allah's will and determination are absolute and none shares them with Him. but using the conjunctive "and" denotes associating someone with Allah and regarding them as equals. However, one should say: What Allah wills, then what so-and-so wills; thus, making the slave's will subordinate to Allah's will by saying "then" instead of "and", since "then" denotes sequence with a gap in time between the two things in sequence.
‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "To swear by Allah even if I were telling a lie is dearer to me than to swear by other than Him even if I were telling the truth."
Ibn Abi Shaybah - ‘Abdur-Razzaaq
Ibn Mas‘ūd (may Allah be pleased with him) said: My swearing by Allah about something I am lying about, assuming that this might happen, is more beloved to me than swearing by anything other than Allah about something I am truthful about. Thus, he gave precedence to swearing by Allah while lying over swearing by other than Him while being truthful. This is because swearing by Allah in this case entails the good deed of monotheism as well as the sin of lying, whereas swearing by other than Allah while being truthful entails the good deed of honesty as well as the sin of polytheism. Nevertheless, the reward for monotheism is definitely greater than the reward for honesty, and the sin of lying is undoubtedly less serious than the sin of polytheism.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, you will follow those before you, span by span and cubit by cubit; even if they were to enter the hole of a Dabb (lizard), you would follow them." We said, O Messenger of Allah, the Jews and Christians? He said, "Who else then?"
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informs what some people from his Ummah will be like, after his time, as they would strictly follow the way of the Jews and Christians in their beliefs, deeds, habits, and traditions, span by span and cubit by cubit, even if they entered the hole of a lizard, they would enter behind them.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever calls to guidance shall receive a reward similar to the rewards obtained by those who followed him without diminishing anything from their rewards. And whoever calls to misguidance shall incur a sin similar to the sins incurred by those who followed him without diminishing anything from their sins."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified that whoever guides people, leads them, and urges them, with words or deeds, to adopt a path of truth and goodness will attain a reward similar to that attained by those who followed him without diminishing the followers' reward in any way. On the other hand, whoever guides and leads people, with words or deeds, to a path of falsehood and evil that involves sin, misdeed, or something prohibited will incur guilt and sin similar to those incurred by the ones who followed him without diminishing their sins in any way.
Ibn ‘Abbās (may Allah be pleased with him) reported that he saw a man who shivered on hearing a Hadīth of the Prophet (may Allah's peace and blessings be upon him) about Allah's attributes. So, he said: "What is the reason for those people's fear? They willingly accept what is precise thereof, and react ruinously when it comes to what is broadly indicative.”
Ibn Abi ‘Aasim - ‘Abdur-Razzaaq
Ibn ‘Abbās (may Allah be pleased with him) expresses his disapproval concerning the attitude of some people who used to attend his session from amongst the laymen, and who would display fear on hearing Hadīths about Allah's attributes. They would shiver out of their denial of that. They did not duly believe in what was authentically reported from the Prophet (may Allah's peace and blessings be upon him) and whose meaning was known from the Qur'an, although it is the truth about which no believer doubts. Others, however, would interpret them in a way different from that intended by Allah, thereby exposing themselves to ruin.
‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Tiyarah (belief in evil omens) is Shirk (polytheism). Tiyarah is Shirk. Tiyarah is Shirk - three times." Every one of us experiences something of that, but Allah Almighty dispels it with reliance on Him.
Narrated by Abu Daoud & At-Termedhy Ibn Majah & Ahmad
The Prophet (may Allah's peace and blessings be upon him) warned against Tiyarah, which is regarding something, audible or visible, as a bad omen whether it is from birds, animals, people with deformities, numbers, days, etc. He mentioned the "Tayr" (bird) in specific because it was commonly known during the pre-Islamic era of ignorance, as a bird would be urged to fly when someone intended to do something like travel, trade, or anything else. If the bird flew to the right, he would take this as a good omen and proceed with what he intended, whereas if the bird flew to the left, he would take this as a bad omen and refrain from doing what he intended. He informed us that it is Shirk. In fact, belief in bad omens is Shirk because none can bring goodness except Allah and none can ward off evil except Allah, alone with no partner. Ibn Mas‘ūd (may Allah be pleased with him) mentioned that a Muslim may feel in his heart something of this pessimism; however, he must dispel it with reliance on Allah along with utilizing the available means.
‘Abdullah ibn ash-Shikhkhīr (may Allah be pleased with him) reported: I set out with the delegation of Banu ‘Āmir to meet the Messenger of Allah (may Allah's peace and blessings be upon him). We said: You are our master. He said: "The Master is Allah." We said: And the best of us in superiority and the greatest among us in bounty. He said: "Say what you have to say, or part of what you have to say, but do not let the devil deviate you (in praising me)."
Narrated by Abu Daoud & Ahmad
A group of people came to the Prophet (may Allah's peace and blessings be upon him) and on reaching him, they said - praising him - some words that he (may Allah's peace and blessings be upon him) disliked. They said: "You are our master." But the Prophet (may Allah's peace and blessings be upon him) said to them: "The Master is Allah," Who possesses full sovereignty over His creation and they are His slaves. They also said: You are "the best of us in superiority" and the highest among us in rank, honor, and in merit. And you are "the greatest among us in bounteousness" and the most giving, the loftiest, and the most prestigious among us. The Prophet (may Allah's peace and blessings be upon him) then advised them to say what they would typically say without affectation and not to be dragged by the devil to exaggeration and flattery that lead to committing what is prohibited of Shirk (polytheism) and its means.
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said that "he will come (to his Lord), prostrate before Him, and praise Him [he will not start with intercession first]. It will then be said to him: "Raise your head, say and you will be heard, ask and you will be given, intercede and your intercession will be fulfilled."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) will come on the Day of Resurrection and prostrate to Allah and supplicate to Him. Then Allah will allow him to make the major intercession. His Lord will say to him: "Ask and you will be given, intercede and your intercession will be fulfilled." i.e. your request is accepted and your intercession is accepted.
Ibn ‘Abbās (may Allah be pleased with him and his father) reported: On the morning of ‘Aqabah, when the Messenger of Allah (may Allah's peace and blessings be upon him) was atop his she-camel, he said: "Pick up some pebbles for me." So I picked up seven pebbles for him, which were the size of pebbles used for flinging with fingers. He started shaking them in his hand and saying: "Throw the like of these." Then, he said: "O people, beware of immoderation in religion, for those before you were doomed because of immoderation in religion."
Narrated by Ibn Majah & An-Nasa'i & Ahmad
Ibn ‘Abbās (may Allah be pleased with him and his father) reports that he was with the Prophet (may Allah's peace and blessings be upon him) on the Day of Nahr, the morning of stoning Jamrat al-‘Aqabah during the Farewell Hajj. He (may Allah's peace and blessings be upon him) ordered him to pick up pebbles for stoning the Jamrahs (stoning pillars), so he picked up seven pebbles for him, each was the size of a chickpea or a hazelnut. The Prophet (may Allah's peace and blessings be upon him) put them in his hand and then moved them and said: Throw pebbles that are equal in size to these ones. The Prophet (may Allah's peace and blessings be upon him), then, warned against immoderation, strictness, and exceeding the limits in religious matters because what destroyed the previous nations were immoderation, exaggeration, and strictness in religious matters.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is no contagion, nor is there any evil omen in birds, nor is there any evil omen in the owl, nor is there any evil omen in Safar, and run away from the leper as you would run away from the lion."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified some of the practices of Jāhliyyah (the pre-Islamic era of ignorance) by way of warning and stressing the fact that all matters are in the Hand of Allah and nothing occurs except with His command and decree. These practices are: First: The people of Jāhliyyah used to think that a disease was contagious by itself. However, the Prophet (may Allah's peace and blessings be upon him) forbade such a belief that a disease could be naturally transmitted from one sick person to another, as Allah is the Disposer of the universe and the One Who sends down the disease and lifts it, and this only occurs according to His will and decree. Second: The people of Jāhliyyah used to make a bird fly when setting out on a journey or for trade. If the bird flew towards the right, they would take that as a good omen, but if it flew towards the left, they would consider this an evil omen and would return. The Prophet (may Allah's peace and blessings be upon him) forbade such an act of taking birds as a bad omen and made it clear that it is a false belief. Third: The people of Jāhiliyyah used to say that if an owl fell on a house, its dwellers would be stricken by a disaster, but again the Prophet (may Allah's peace and blessings be upon him) forbade taking this as an evil omen. Fourth: He forbade taking the month of Safar, which is the second month in the lunar calendar, as a bad omen. It is said that "Safar" is: a snake in the stomach that affects cattle and people, claiming that it is more contagious than scabies; however, he negated such a belief. Fifth: He commanded that one should move far from the leper as he would move far from the lion as a precaution and to seek one's safety and utilize the available means as commanded by Allah. Leprosy: a disease that eats away a man's organs.
Whoever feels remorse for a sin, Allah will guide him to repentance and help him fulfill it.
Riyadh Al-Salheen with explanation and benefits
Whomever Allah Almighty loves, He afflicts him with trials to fend off harm heading his way, or to absolve him of a sin, or to raise him in rank in this life and the Hereafter.
Riyadh Al-Salheen with explanation and benefits
One of the best blessings the servant is granted is to have patience in all his affairs.
Riyadh Al-Salheen with explanation and benefits
When the servant suffices himself with what Allah gives him rather than beg people for what they have, Allah will make him needless of people and aid him in keeping his integrity intact without having to beg.
Riyadh Al-Salheen with explanation and benefits
When the servant refrains from unlawful deeds, Allah, Exlated and Glorified, will grant him virtuousness and protect him and his relatives from such unlawful deeds and their allure.
Riyadh Al-Salheen with explanation and benefits
Prayer illuminates the path of truth for its observer in this life and the Sirāt (bridge over hellfire) in the Hereafter.
Riyadh Al-Salheen with explanation and benefits
Patience is a virtue and a praiseworthy behavior endured only by strong-willed individuals.
Riyadh Al-Salheen with explanation and benefits
Repenting to Allah Almighty is a cause for quitting sins and for contentment with the provision that Allah alloted for His servant.
Riyadh Al-Salheen with explanation and benefits
Facing affliction with patience and expectation of the reward from Allah raises one’s ranks and expiates his sins.
Riyadh Al-Salheen with explanation and benefits