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﴿ إِذَا رُجَّتِ ٱلۡأَرۡضُ رَجّٗا ﴾
سورة الواقعة
4. When the earth will be shaken with a terrible shake.
﴿ بِأَييِّكُمُ ٱلۡمَفۡتُونُ ﴾
سورة القلم
6. Which of you is afflicted with madness.
﴿ وَلَئِن سَأَلۡتَهُم مَّنۡ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ لَيَقُولُنَّ ٱللَّهُۚ قُلۡ أَفَرَءَيۡتُم مَّا تَدۡعُونَ مِن دُونِ ٱللَّهِ إِنۡ أَرَادَنِيَ ٱللَّهُ بِضُرٍّ هَلۡ هُنَّ كَٰشِفَٰتُ ضُرِّهِۦٓ أَوۡ أَرَادَنِي بِرَحۡمَةٍ هَلۡ هُنَّ مُمۡسِكَٰتُ رَحۡمَتِهِۦۚ قُلۡ حَسۡبِيَ ٱللَّهُۖ عَلَيۡهِ يَتَوَكَّلُ ٱلۡمُتَوَكِّلُونَ ﴾
سورة الزمر
38. And verily, if you ask them: "Who created the heavens and the earth?" Surely they will say: "Allâh (has created them)." Say: "Tell me then, the things that you invoke besides Allâh - if Allâh intended some harm for me, could they remove His harm? Or if He (Allâh) intended some mercy for me, could they withhold His Mercy?" Say: "Sufficient for me is Allâh; in Him those who trust (i.e. believers) must put their trust.[7]"
﴿ أَمۡ حَسِبۡتُمۡ أَن تَدۡخُلُواْ ٱلۡجَنَّةَ وَلَمَّا يَعۡلَمِ ٱللَّهُ ٱلَّذِينَ جَٰهَدُواْ مِنكُمۡ وَيَعۡلَمَ ٱلصَّٰبِرِينَ ﴾
سورة آل عمران
Or do you think that you will enter Paradise while Allāh has not yet made evident those of you who fight in His cause and made evident those who are steadfast?
﴿ وَقَدۡ خَابَ مَن دَسَّىٰهَا ﴾
سورة الشمس
And he has failed who instills it [with corruption].
﴿ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَيُؤۡتُونَ ٱلزَّكَوٰةَ وَهُم بِٱلۡأٓخِرَةِ هُمۡ يُوقِنُونَ ﴾
سورة لقمان
those who establish prayer and give zakah, and firmly believe in the Hereafter.
﴿ قُلۡ إِنَّمَا حَرَّمَ رَبِّيَ ٱلۡفَوَٰحِشَ مَا ظَهَرَ مِنۡهَا وَمَا بَطَنَ وَٱلۡإِثۡمَ وَٱلۡبَغۡيَ بِغَيۡرِ ٱلۡحَقِّ وَأَن تُشۡرِكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗا وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴾
سورة الأعراف
Say, "My Lord has only forbidden immoralities - what is apparent of them and what is concealed - and sin,[367] and oppression without right, and that you associate with Allāh that for which He has not sent down authority, and that you say about Allāh that which you do not know."
﴿ فَأَنتَ عَنۡهُ تَلَهَّىٰ ﴾
سورة عبس
From him you are distracted.
﴿ إِنَّا جَعَلۡنَٰهَا فِتۡنَةٗ لِّلظَّٰلِمِينَ ﴾
سورة الصافات
We have made it a trial for the wrongdoers.
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ قُوٓاْ أَنفُسَكُمۡ وَأَهۡلِيكُمۡ نَارٗا وَقُودُهَا ٱلنَّاسُ وَٱلۡحِجَارَةُ عَلَيۡهَا مَلَٰٓئِكَةٌ غِلَاظٞ شِدَادٞ لَّا يَعۡصُونَ ٱللَّهَ مَآ أَمَرَهُمۡ وَيَفۡعَلُونَ مَا يُؤۡمَرُونَ ﴾
سورة التحريم
O you who have believed, protect yourselves and your families from a Fire whose fuel is people and stones, over which are [appointed] angels, harsh and severe; they do not disobey Allāh in what He commands them but do what they are commanded.
Abu Barzah Nadlah ibn ‘Ubayd al-Aslami (may Allah be pleased with him) reported: While a little girl was riding a she-camel that was carrying some of the people's luggage, she suddenly saw the Prophet (may Allah's peace and blessings be upon him) and the way of the mountain was narrow. She urged the she-camel to hurry, but it did not do so, so she said: "O Allah, let it be damned." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Let the she-camel upon which curse has been invoked not accompany us."
Narrated by Muslim
There was a young girl on a she-camel that was carrying some luggage, then she saw the Prophet (may Allah's peace and blessings be upon him). The mountain path was narrow upon which the people and the Prophet (may Allah's peace and blessings be upon him) were passing, so she wanted the she-camel to move quickly. She said a word that is normally used to urge camels to hurry, and then she cursed it. So the Prophet (may Allah's peace and blessings be upon him) said: "A cursed camel should not come with us."
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If a man says: People are ruined, he himself will be the most ruined among them all."
Narrated by Muslim
If a man says: "People are ruined" with the intention of degrading and belittling them and considering himself in a higher rank and better position than them, he shall be the most ruined among them. The wording of another narration reads: "...he man will ruin people." In this case, it means this man is a reason for their being ruined, because he causes them to despair and lose hope in the mercy of Allah. By doing so, he prevents them from returning to Allah in repentance and pushes them in the way of despair until they become ruined.
Jābir (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) visited Umm As-Sā'ib (or Umm al-Musayyab) and asked her: "What ails you, O Umm As-Sā'ib (or Umm al-Mūsayyab)? You are shivering!" She replied: "It is the fever, may Allah not bless it!" He said to her: "Do not curse the fever, for it removes the sins of the children of Adam the same way the bellows remove the impurities of iron."
Narrated by Muslim
Jābir (may Allah be pleased with him) informs us in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) entered the house of Umm As-Sā'ib and found her shivering. So he asked her why she was shivering and she said that it was the fever. The fever, or "humma" is a rise in the body temperature. It is an illness of many types. "May Allah not bless it": Umm As-Sā'ib supplicated against the fever that afflicted her, so the Prophet (may Allah's peace and blessings be upon him) said: "Do not curse the fever." He forbade her from cursing the fever because it is from Allah's actions. Everything that is from Allah's actions, it is not permissible to curse it, since cursing the action implies cursing its Creator, the Most High. It is for this reason that the Prophet (may Allah's peace and blessings be upon him) said in another Hadīth: "Do not curse the time, for, indeed, Allah is the time." It is the duty of the person who is afflicted with fever or the like of it to be patient and seek reward from Allah. "For it removes the sins of the children of Adam the same way the bellows remove the impurities of iron", i.e. fever is a reason for the expiation of sins and the raising of status. Just as melting iron over fire removes its impurities and alloys, fever removes one's minor sins and purifies him of them.
Zayd ibn Khālid al-Juhani (may Allah be pleased with him) reported the Prophet, may Allah's peace and blessings be upon him said: "Do not curse the rooster, for indeed it awakens (people) for prayer."
An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
Zayd ibn Khālid al-Juhany (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade cursing the rooster because it awakens the sleeping person for prayer with its loud crow. Another narration by Imām Ahmad and An-Nasā’i reads: “It calls to prayer.” This is why the Prophet (may Allah's peace and blessings be upon him) forbade cursing the rooster, because there is a manifest benefit when it awakes people. It helps them carry out an act of obedience, and anyone supports others to carry out an act of obedience deserves praise, not blame. One of the most amazing things about the rooster is that it knows the nocturnal timings and crows in them. The rooster's crowing continues before dawn and after it. Glory be to the One who guided it to do that.
Abu Qatādah al-Ansāri and Ibn Abi Awfa (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said: "One who serves people to drink should be the last to drink."
Narrated by Abu Daoud - Narrated by Ahmad - Narrated by Muslim
Whoever serves people water, milk, coffee, tea or the like should be the last one to drink.
Ibn ‘Abbās (may Allah be pleased with him) reported: I gave the Prophet (may Allah's peace and blessings be upon him) Zamzam water to drink and he drank while standing." An-Nazzāl ibn Sabrah (may Allah be pleased with him) reported: ‘Ali(may Allah be pleased with him) came to Bāb Ar-Rahabah and drank while he was standing then said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing as what you saw me doing." ‘Amr ibn Shu‘ayb reported from his father, who reported from his grandfather (may Allah be pleased with him) that he said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) drink while standing and while sitting."
Narrated by Bukhari
Ibn ‘Abbās (may Allah be pleased with him) informs us that he gave the Prophet (may Allah's peace and blessings be upon him) water to drink from Zamzam, and he drank it while standing. Also, ‘Ali ibn Abi Tālib (may Allah be pleased with him) drank while standing, and said that the Prophet (may Allah's peace and blessings be upon him) did the same. Likewise, ‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported that he saw the Prophet (may Allah's peace and blessings be upon him) drinking while standing and while sitting.
Ibn ‘Umar (may Allah be pleased with him) reported: During the Prophet's lifetime, we would eat while walking and would drink while standing.
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad
The practice of the Companions (may Allah be pleased with him) proves that drinking while standing is permissible, because the Prophet (may Allah's peace and blessings be upon him) approved it. It is better, however, that man eats and drinks while s/he is seated, because this was the practice of the Prophet (may Allah's peace and blessings be upon him). He neither ate nor drank while standing. It was authentically reported that the Prophet (may Allah's peace and blessings be upon him) forbade drinking in a standing position. The Hadīth in question, however, indicates that drinking in a standing position is not absolutely prohibited; rather, doing so is not the proper attitude. In other words, it is better and more perfect that one drinks and eats in a seated position; however, it is permissible to do so while standing.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No one of you should drink while standing."
Narrated by Muslim
The Hadīth includes the forbiddance to drink while standing. This forbiddance applies when there is no need to drink while standing, and it indicates dislike of doing that.
Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade drinking while standing. Qatādah said: "We asked Anas: What about eating? He said: That is even worse - or more detestable." Another narration reads: "The Prophet (may Allah's peace and blessings be upon him) forbade drinking while standing." Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "None of you should drink while standing, and whoever forgets, then let him induce vomit."
Muslim with its two versions
Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) forbade drinking while standing. Then Qatādah ibn Di‘āmah As-Sadūsi (may Allah have mercy upon him) said: "We asked Anas (may Allah be pleased with him) about the ruling on eating while standing? Is it forbidden like drinking? Anas replied: 'That is even worse – or more detestable (than drinking while standing).'" The Prophet (may Allah's peace and blessings be upon him) forbade that anyone drinks while he is standing, and if someone forgot and drank while standing, he should empty his stomach. This is only recommended (not obligatory), so he will not bear sin if he does not vomit what he drank, because drinking while standing is disliked, not prohibited.
Abu Hurayrah and Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited drinking directly from the mouth of a waterskin.
Narrated by Bukhari - Narrated by Bukhari & Muslim
The Messenger of Allah (may Allah's peace and blessings be upon him) prohibited drinking directly from the mouth of a waterskin because of the fear of harm. There could be something in it that the one drinking can not see, and it might get into his stomach.
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
Good intention leads its holder to good things.
Riyadh Al-Salheen with explanation and benefits
One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
Riyadh Al-Salheen with explanation and benefits
Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
Riyadh Al-Salheen with explanation and benefits
Good deeds are means to alleviating adversity.
Riyadh Al-Salheen with explanation and benefits
“The righteousness of the heart results from the righteousness of deeds, and the righteousness of deeds results from the righteousness of intention.”
Riyadh Al-Salheen with explanation and benefits
Repentance is a cause for success, which is why a true successful person is the one seeking and committing to a means leading to success.
Riyadh Al-Salheen with explanation and benefits
Hastening to repentance is one of the causes to earning the pleasure of Allah with His servant.
Riyadh Al-Salheen with explanation and benefits
A believer who loves a people of faith becomes one of them even if his deeds are comparatively less.
Riyadh Al-Salheen with explanation and benefits