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﴿ مَآ أَنتُمۡ عَلَيۡهِ بِفَٰتِنِينَ ﴾
سورة الصافات
none of you can lure anyone away from Him,
﴿ فَٱعۡبُدُواْ مَا شِئۡتُم مِّن دُونِهِۦۗ قُلۡ إِنَّ ٱلۡخَٰسِرِينَ ٱلَّذِينَ خَسِرُوٓاْ أَنفُسَهُمۡ وَأَهۡلِيهِمۡ يَوۡمَ ٱلۡقِيَٰمَةِۗ أَلَا ذَٰلِكَ هُوَ ٱلۡخُسۡرَانُ ٱلۡمُبِينُ ﴾
سورة الزمر
So worship whatever you wish besides Him.” Say, “Indeed, the losers are those who will lose themselves and their families on the Day of Resurrection. That is indeed the clear loss.”
﴿ قَالُواْ بَلَىٰ قَدۡ جَآءَنَا نَذِيرٞ فَكَذَّبۡنَا وَقُلۡنَا مَا نَزَّلَ ٱللَّهُ مِن شَيۡءٍ إِنۡ أَنتُمۡ إِلَّا فِي ضَلَٰلٖ كَبِيرٖ ﴾
سورة الملك
They will say, "Yes, a warner had come to us, but we denied and said, 'Allāh has not sent down anything. You are not but in great error.'"
﴿ لَّن يَسۡتَنكِفَ ٱلۡمَسِيحُ أَن يَكُونَ عَبۡدٗا لِّلَّهِ وَلَا ٱلۡمَلَٰٓئِكَةُ ٱلۡمُقَرَّبُونَۚ وَمَن يَسۡتَنكِفۡ عَنۡ عِبَادَتِهِۦ وَيَسۡتَكۡبِرۡ فَسَيَحۡشُرُهُمۡ إِلَيۡهِ جَمِيعٗا ﴾
سورة النساء
172. The Messiah will never be proud to reject to be a slave to Allâh, nor the angels who are the near (to Allâh). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.
﴿ يُجَٰدِلُونَكَ فِي ٱلۡحَقِّ بَعۡدَ مَا تَبَيَّنَ كَأَنَّمَا يُسَاقُونَ إِلَى ٱلۡمَوۡتِ وَهُمۡ يَنظُرُونَ ﴾
سورة الأنفال
6. Disputing with you concerning the truth after it was made manifest, as if they were being driven to death, while they were looking (at it).
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا جَآءَكُمُ ٱلۡمُؤۡمِنَٰتُ مُهَٰجِرَٰتٖ فَٱمۡتَحِنُوهُنَّۖ ٱللَّهُ أَعۡلَمُ بِإِيمَٰنِهِنَّۖ فَإِنۡ عَلِمۡتُمُوهُنَّ مُؤۡمِنَٰتٖ فَلَا تَرۡجِعُوهُنَّ إِلَى ٱلۡكُفَّارِۖ لَا هُنَّ حِلّٞ لَّهُمۡ وَلَا هُمۡ يَحِلُّونَ لَهُنَّۖ وَءَاتُوهُم مَّآ أَنفَقُواْۚ وَلَا جُنَاحَ عَلَيۡكُمۡ أَن تَنكِحُوهُنَّ إِذَآ ءَاتَيۡتُمُوهُنَّ أُجُورَهُنَّۚ وَلَا تُمۡسِكُواْ بِعِصَمِ ٱلۡكَوَافِرِ وَسۡـَٔلُواْ مَآ أَنفَقۡتُمۡ وَلۡيَسۡـَٔلُواْ مَآ أَنفَقُواْۚ ذَٰلِكُمۡ حُكۡمُ ٱللَّهِ يَحۡكُمُ بَيۡنَكُمۡۖ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ﴾
سورة الممتحنة
O you who have believed, when the believing women come to you as emigrants, examine [i.e., test] them. Allāh is most knowing as to their faith. And if you know them to be believers, then do not return them to the disbelievers; they are not lawful [wives] for them, nor are they lawful [husbands] for them. But give them [i.e., the disbelievers] what they have spent.[1676] And there is no blame upon you if you marry them when you have given them their due compensation [i.e., mahr]. And hold not to marriage bonds with disbelieving women, but ask for what you have spent and let them [i.e., the disbelievers] ask for what they have spent.[1677] That is the judgement of Allāh; He judges between you. And Allāh is Knowing and Wise.
﴿ وَأَوۡحَىٰ رَبُّكَ إِلَى ٱلنَّحۡلِ أَنِ ٱتَّخِذِي مِنَ ٱلۡجِبَالِ بُيُوتٗا وَمِنَ ٱلشَّجَرِ وَمِمَّا يَعۡرِشُونَ ﴾
سورة النحل
And your Lord inspired to the bee, "Take for yourself among the mountains, houses [i.e., hives], and among the trees and [in] that which they construct.
﴿ وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖۚ وَلَئِن جِئۡتَهُم بِـَٔايَةٖ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ أَنتُمۡ إِلَّا مُبۡطِلُونَ ﴾
سورة الروم
58. And indeed We have set forth for mankind, in this Qur’ân every kind of parable. But if you (O Muhammad صلى الله عليه وسلم) bring to them any sign or proof (as an evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): "You follow nothing but falsehood, and magic."
﴿ وَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَنُبَوِّئَنَّهُم مِّنَ ٱلۡجَنَّةِ غُرَفٗا تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَاۚ نِعۡمَ أَجۡرُ ٱلۡعَٰمِلِينَ ﴾
سورة العنكبوت
58. And those who believe (in the Oneness of Allâh - Islâmic Monotheism) and do righteous good deeds, to them We shall surely give lofty dwellings in Paradise, underneath which rivers flow, to live therein forever. Excellent is the reward for the workers.
﴿ قَالَ سَوۡفَ أَسۡتَغۡفِرُ لَكُمۡ رَبِّيٓۖ إِنَّهُۥ هُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ﴾
سورة يوسف
He said, “I will ask my Lord to forgive you, for He is the All-Forgiving, the Most Merciful.”
Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) on the day (of the battle) of Badr, said: "This is Jibrīl holding the head of his horse and equipped with tools of war."
Narrated by Bukhari
This Hadīth is about the participation of angels, headed by Jibrīl (peace be upon him) in the battle of Badr. The Prophet (may Allah's peace and blessings be upon him) informed that he saw Jibrīl mounting his horse in the battle of Badr, while equipped with tools of war to fight alongside the believers, to support and consolidate the Prophet (may Allah's peace and blessings be upon him) and to back his Companions.
Anas (may Allah be pleased with him) reported: It is as if I am looking at the dust rising in the alleyway of Banu Ghanm from the marching of Jibrīl's parade when the Messenger of Allah (may Allah’s peace and blessings be upon him) set out to Banu Qurayzhah.
Narrated by Bukhari
Anas ibn Mālik (may Allah be pleased with him) informs in this Hadīth that he saw the dust rising in the alleyway of Banu Ghanm, which was a local area of Al-Khazraj, due to the marching of the angel soldiers led by Jibrīl (peace be upon all of them), as they proceeded along with the Messenger of Allah (may Allah’s peace and blessings be upon him) to fight against Banu Qurayzhah. The fact that Anas saw the traces of the angels does not necessarily mean that he saw the angels themselves. He might have seen them and might not. He, undoubtedly, knew this piece of information – that this was a regiment led by Jibrīl – from the Prophet (may Allah’s peace and blessings be upon him).
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The reward of a man's prayer in congregation is twenty five times greater than that of the prayer he offers in his house or market. That is because if he performs ablution thoroughly, then sets out for the mosque with the sole intention of praying, he will not take a step except he is raised one degree in reward, and one sin is removed from his account thereby. Then when he offers his prayer, the angels keep on supplicating Allah for him as long as he is in his place of prayer (saying): 'O Allah, Bestow Your blessings upon him; O Allah, forgive him; O Allah, have mercy upon him.' He is considered to be in prayer as long as he is waiting for prayer."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informs that the reward of the prayer that a man offers in congregation exceeds the reward of the prayer he offers in his home or market, i.e. the prayer which he offers alone, as inferred by comparing it to the congregational prayer, and because the prayers offered at home or in the market are performed individually in most cases. Congregational prayer exceeds the prayer one offers alone by the amount of twenty five times. His statement: "That is because," if "that" here refers to the virtue of prayer in congregation over praying alone, then this necessitates that this virtue is restricted to offering the prayer in congregation in the mosque. His statement: "Because if he," i.e. the person, if he performs ablution thoroughly, i.e. properly by doing the Sunnah acts and observes its etiquettes, then sets out in the direction of the mosque, with nothing causing him to go out but the prayer (if something else causes him to go out, or he goes out because of something else along with the prayer, then he will miss the following merits: He will not take a step except that he is raised one degree by it, and one sin is removed from his account, i.e. the minor sins involving rights of Allah, the Exalted. When he finishes his prayer, the angels continue to supplicate Allah for him, seeking mercy and forgiveness for him, as long as he is in his place of prayer, i.e. sitting therein. It is also probable that it means: as long as he remains in it (the place) even lying down, and does not invalidate his ablution. The praying person remains in prayer as long as he is waiting for the prayer," i.e. the period of time during which he is waiting for it.
Anas ibn Mālik (may Allah be pleased with him) reported: After the Prophet's death, Abu Bakr said to ‘Umar (may Allah be pleased with both of them): "Let us visit Umm Ayman, just as the Messenger of Allah (may Allah's peace and blessings be upon him) used to visit her." When they came to her, she wept. They said to her: "What makes you weep? Do you not know that what is with Allah is better for the Messenger of Allah?" She said: "I am not weeping because of not knowing that what is with Allah is better for the Messenger of Allah, but I weep because the revelation from the sky has stopped." Her words moved them to tears and they began to weep along with her.
Narrated by Muslim
The Companions (may Allah be pleased with them) were the most eager of people to follow the Messenger of Allah (may Allah’s peace and blessings be upon him) in every aspect. They would even walk in the same path that he used to walk in, sit in the same places he used to sit in and do everything they knew he used to do. This Hadīth is a proof of that, as Abu Bakr and ‘Umar visited a woman whom the Messenger of Allah (may Allah’s peace and blessings be upon him) used to visit. They visited her only because of this. When they arrived at her home, she began to weep. They said to her why are you weeping? Do you not know that what Allah, Glorified and Exalted be He, has prepared for His Messenger is better than this world? She replied: I do not weep because of that, but rather because the revelation has ceased. This is because when the Prophet (may Allah’s peace and blessings be upon him) passed away, the revelation stopped, as there is no revelation after him. That is why Allah perfected the Shariah before he passed away. Allah, the Almighty, says: {This day I have perfected for you your religion and completed My favor upon you and have approved for you Islam as religion} [Al-Mā‘idah: 3]. Upon hearing her words, Abu Bakr and ‘Umar started weeping as well because she reminded them of what they had forgotten.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Leave me as I leave you. Verily, what destroyed those before you was their asking questions and their disagreement with their prophets. So, if I forbid you from something, avoid it; and if I command you with something, do as much of it as you can."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) mentioned that the Shariah rulings fall into three categories: what is left unaddressed, prohibitions, and commands. As for the first: It is what the Shariah has left unaddressed, as there is no ruling, and things, in principle, are not obligatory. During the Prophet's lifetime, it was a must not to ask about something that had not occurred for fear that it might become obligatory or forbidden through revelation, as Allah has left it unaddressed out of mercy towards His slaves. After the Prophet's death, on the other hand, if the question is posed by way of seeking legal opinion or learning about what one needs of the religion, then it is not only permissible but also commanded. However, if the question is posed by way of obstinacy and affectation, then this kind of question should be avoided, and this is what the Hadīth refers to, as it could lead to what happened to the Children of Israel when they were commanded to slaughter a cow. It was sufficient for them to obey the command by slaughtering any cow; however, when they acted obstinately, things were made hard for them. Second: The prohibitions: It is whatever one is rewarded for abandoning and is punished for doing. So, all prohibitions must be avoided. Third: The commands: It is whatever one is rewarded for doing and punished for abandoning. The commands must be carried out to the best of one's ability.
Usāmah ibn Zayd (may Allah be pleased with him) reported: Once, the Prophet (may Allah's peace and blessings be upon him) stood at the top of one of Madīnah's forts looking down and said: "Do you see what I see? Verily, I see the trials that occur in the midst of your houses as plenty as the raindrops that fall (during heavy rain)."
Narrated by Bukhari & Muslim
The Messenger (may Allah's peace and blessings be upon him) looked out from a high fort from the forts of Madīnah and said to his Companions: Do you see what I see? I see the trials and tribulations that occur in the midst of your houses as plenty and heavy as the raindrops. This is an indication to the wars and trials that were to occur in Madīnah after the Prophet’s death, such as the killing of ‘Uthmān, the battle of Al-Harrah, etc.
Abu Hurayrah (may Allah be pleased with him) reported: It was said: "O Messenger of Allah, who is the most honorable among people?" He replied: "The most pious among them." They said: "We are not asking you about this." He said: "Then, Yusuf (Joseph), the prophet of Allah, son of the prophet of Allah, son of the prophet of Allah, son of the intimate friend of Allah." They said: "We are not asking you about this." He said: "Are you then asking me about the origins of the Arabs? The best of them in the pre-Islamic era are the best of them in Islam, provided that they acquire religious knowledge."
Narrated by Bukhari & Muslim
The Hadīth explains that the most honorable among people in terms of ancestry, lineage, and origins are the best during the pre-Islamic era, provided that they attain religious knowledge. For example, it is known that Banu Hāshim are the best of Quraysh in Islam, provided that they understand Allah's religion and learn its rulings. However, failing to attain understanding in religion, noble lineage will be of no avail. If one is of a high lineage and from the most noble of Arab ancestry, this will not make such a person from the most honorable of creation in the sight of Allah. Based on this, a person is honored by his lineage, on condition that he possesses understanding of the religion.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When Allah created Adam (peace be upon him), He said to him: 'Go and greet those – a group of angels who were sitting – and listen to what they are going to say in response to your greeting as that will be your greeting and the greeting of your offspring.' He (Adam) said: 'As-Salāmu ‘alaykum (peace be upon you).' They replied: 'As-Salāmu ‘alayk wa rahmatullāh (Peace and mercy of Allah be upon you),' thus adding 'wa-rahmatullāh (and mercy of Allah)' in their response to his greeting."
Narrated by Bukhari & Muslim
When Allah created Adam, He ordered him to go to a group of angels and greet them with peace and then listen to their response to his greeting because that would be the prescribed greeting for him and his offspring after him who follow the religion of the messengers. So he said: As-Salāmu ‘alaykum (peace be upon you), and they replied: As-Salāmu ‘alayk wa rahmatullāh (peace and mercy of Allah be upon you), adding 'rahmatullāh' (mercy of Allah). This has, thus, become the prescribed wording when greeting and returning the greeting. Other Hadīths had the addition: "wa rahmatullāh wa barakātuh (...and mercy of Allah and His blessings be upon you!)"
Abu ‘Abdur-Rahmān ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) said: "It is as though I am looking at Allah's Messenger as he tells the story of one of the prophets (peace be upon them) as his people struck him and caused him to bleed, and he wiped the blood from his face, saying: 'Allah, forgive my people for they do not know.'"
Narrated by Bukhari & Muslim
Our prophet related a story about another prophet, saying that his people struck him and as he wiped blood off his face invoking Allah for their forgiveness. This consists in the furthest extent of patience and leniency. Not only did he pray for them but he also found an excuse for them out of sympathy for them due to their ignorance of the facts.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Zakariyya (peace be upon him) was a carpenter."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) informs us in this Hadīth that Prophet Zakariyya (peace be upon him) worked as a carpenter, and he used to earn his sustenance from carpentry.
Anyone who bears a calamity patiently and awaits Allah’s reward, Allah, the Exalted, will compensate him with better than what he lost either in himself or his family.
Riyadh Al-Salheen with explanation and benefits
When the believer bears patiently and awaits Allah’s reward, Allah Almighty expiates his sins.
Riyadh Al-Salheen with explanation and benefits
Truthfulness of the hearts is a cause to attain what is desired. Whoever intends to do a good deed will be rewarded for it even if he were unable to do it or failed to complete it.
Riyadh Al-Salheen with explanation and benefits
Thanking Allah for His blessings is one of the reasons for their permanence and increase.
Riyadh Al-Salheen with explanation and benefits
Once something is blessed, it becomes abundant even if it is little; and once something is stripped of blessings, it becomes little even if it is abundant.
Riyadh Al-Salheen with explanation and benefits
Taqwa is a [metaphorical] light helping the individual to discern between the truth and falsehood, the good and the harmful, and the [standard practice] of Sunnah from [religious] innovation.
Riyadh Al-Salheen with explanation and benefits
A successful servant of Allah is he who chooses to do the most pious deeds bound to raise his rank on the Day of Judgment.
Riyadh Al-Salheen with explanation and benefits
Allah suffices anyone who relies on Him because He does not disappoint those hopeful of Him.
Riyadh Al-Salheen with explanation and benefits
Anyone doing good deeds will reap its fruits even if they were few; so, the individual should never look down upon any good deed.
Riyadh Al-Salheen with explanation and benefits