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﴿ وَإِذَا مَرِضۡتُ فَهُوَ يَشۡفِينِ ﴾

سورة الشعراء

And when I am ill, it is He who cures me

﴿ وَنَزَعۡنَا مَا فِي صُدُورِهِم مِّنۡ غِلّٖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُۖ وَقَالُواْ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِي هَدَىٰنَا لِهَٰذَا وَمَا كُنَّا لِنَهۡتَدِيَ لَوۡلَآ أَنۡ هَدَىٰنَا ٱللَّهُۖ لَقَدۡ جَآءَتۡ رُسُلُ رَبِّنَا بِٱلۡحَقِّۖ وَنُودُوٓاْ أَن تِلۡكُمُ ٱلۡجَنَّةُ أُورِثۡتُمُوهَا بِمَا كُنتُمۡ تَعۡمَلُونَ ﴾

سورة الأعراف

43. And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: "All the praises and thanks be to Allâh, Who has guided us to this, and never could we have found guidance, were it not that Allâh had guided us! Indeed, the Messengers of our Lord did come with the truth." And it will be cried out to them: "This is the Paradise which you have inherited for what you used to do."

﴿ أَفَلَا يَتَدَبَّرُونَ ٱلۡقُرۡءَانَۚ وَلَوۡ كَانَ مِنۡ عِندِ غَيۡرِ ٱللَّهِ لَوَجَدُواْ فِيهِ ٱخۡتِلَٰفٗا كَثِيرٗا ﴾

سورة النساء

Do they not then ponder on the Qur’an[62]? If it had been from anyone other than Allah, they would have surely found in it many discrepancies.

﴿ وَكُنتُمۡ أَزۡوَٰجٗا ثَلَٰثَةٗ ﴾

سورة الواقعة

And you become [of] three kinds:

﴿ أَمۡ حَسِبۡتَ أَنَّ أَصۡحَٰبَ ٱلۡكَهۡفِ وَٱلرَّقِيمِ كَانُواْ مِنۡ ءَايَٰتِنَا عَجَبًا ﴾

سورة الكهف

Do you think that the people of the Cave and the Inscription were of Our only wondrous signs[8]?

﴿ وَبَشِّرِ ٱلۡمُؤۡمِنِينَ بِأَنَّ لَهُم مِّنَ ٱللَّهِ فَضۡلٗا كَبِيرٗا ﴾

سورة الأحزاب

47. And announce to the believers (in the Oneness of Allâh and in His Messenger Muhammad صلى الله عليه وسلم) the glad tidings, that they will have from Allâh a Great Bounty.

﴿ إِنَّ لَدَيۡنَآ أَنكَالٗا وَجَحِيمٗا ﴾

سورة المزمل

12. Verily, with Us are fetters (to bind them), and a raging Fire.

﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ يَهۡدِيهِمۡ رَبُّهُم بِإِيمَٰنِهِمۡۖ تَجۡرِي مِن تَحۡتِهِمُ ٱلۡأَنۡهَٰرُ فِي جَنَّٰتِ ٱلنَّعِيمِ ﴾

سورة يونس

As for those who believe and do righteous deeds[13], their Lord will guide them by virtue of their faith. Rivers will flow beneath them in the Gardens of Bliss.

﴿ وَهُوَ يَخۡشَىٰ ﴾

سورة عبس

While he fears [Allāh],

﴿ قَالَ إِنِّي لَيَحۡزُنُنِيٓ أَن تَذۡهَبُواْ بِهِۦ وَأَخَافُ أَن يَأۡكُلَهُ ٱلذِّئۡبُ وَأَنتُمۡ عَنۡهُ غَٰفِلُونَ ﴾

سورة يوسف

He said, “It truly saddens me that you should take him away, and I fear that a wolf may eat him when you are negligent of him.”

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Safiyyah bint Shaybah (may Allah be pleased with her) reported: 'The Prophet (may Allah's peace and blessings be upon him) held a wedding dinner for his marriage to one of his wives with two Mudds of barley.

Narrated by Bukhari

This Hadīth informs us that the Prophet (may Allah's peace and blessings be upon him) married one of the Mothers of the Believers and held a wedding dinner, for which just two Mudds of barley were cooked; nothing else was available, and this signifies the Prophet's limited resources. Nevertheless, he did not neglect this Sunnah, despite his difficult situation. And this proves that a wedding dinner can be held with less than a sheep, and also that it is valid to hold a wedding dinner with the food that is available, as one is required to offer what is within one’s ability.

Umm Salamah (may Allah be pleased with her) reported that when the Messenger of Allah (may Allah's peace and blessings be upon him) married her, he stayed three nights with her and said: "Indeed, you are not inferior in the sight of your family. If you wish, I can stay seven (nights) with you, but if I stay seven with you, I will also stay seven with my (other) wives."

Narrated by Muslim

Umm Salamah (may Allah be pleased with her) mentioned that when the Prophet (may Allah's peace and blessings be upon him) married her, he gave her two options to choose from. He would either stay seven nights with her and then stay the same number of nights with each of his other wives, or he would stay only three nights with her and then give each of his wives their normal nightly turns. Before giving her the choice, the Prophet preambled his excuse for the three-night option by informing Umm Salamah that she was dear to him, and that in no way was she inferior in his sight; so the three-night option was not because she had any deficiency, but because it was the right thing to do.

‘Ā’ishah (may Allah be pleased with her) reported: I never saw a woman whom I would like to emulate more than Sawdah bint Zam‘ah. She was an astute woman. As she became old, she gave her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. She said: "O Messenger of Allah, I have granted my day with you to ‘Ā’ishah." So the Messenger of Allah (may Allah's peace and blessings be upon him) allocated two days to ‘Ā’ishah; her own day and that of Sawdah.

Narrated by Bukhari & Muslim

‘Ā’ishah (may Allah be pleased with her) narrated in this Hadīth that Sawdah bint Zam‘ah (may Allah be pleased with her) was one of the best women, so much so that ‘Ā’ishah wished to be like her. She said that Sawdah was one of the elite women. When she became old, Sawdah feared that the Prophet (may Allah's peace and blessings be upon him) would leave her. She wanted to retain the honor of being the Prophet's wife and a Mother of the Believers, so she decided to give her turn to ‘Ā’ishah. The Prophet (may Allah's peace and blessings be upon him) accepted this and therefore stayed with ‘Ā’ishah for two nights; her own night and that of Sawdah.

‘Ā'ishah (may Allah be pleased with her) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) intended to go on a journey, he would cast lots among his wives and would take the one on whom the lot fell. Once, before setting out for a battle, he drew lots among us and the lot fell to me; so I went with the Prophet, may Allah's peace and blessings be upon him; and that happened after the revelation of (the verse on) Hijāb.

Narrated by Bukhari & Muslim

‘Ā'ishah (may Allah be pleased with her) reported in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) would cast lots to pick one of his wives to accompany him whenever he wanted to go on a journey. This was to ensure perfect justice and grant assurance and comfort to his wives' hearts. In one of his battles, the Banu al-Mustaliq Battle, the Prophet drew lots and ‘Ā'ishah's name came out so she traveled with him. She mentioned that this took place after Allah, the Almighty, had prescribed Hijāb. It is obvious that the Prophet (may Allah's peace and blessings be upon him) would cast lots the next time he would go on a journey among the remaining wives, as the one who accompanied him in the previous journey had already taken her share. When only one remained, he would take her without casting lots.

Ibn ‘Abbās (may Allah be pleased with him) reported: The wife of Thābit ibn Qays was separated from her husband by a Khul‘ during the time of the Prophet (may Allah's peace and blessings be upon him). So the Prophet (may Allah's peace and blessings be upon him) ordered her to observe a waiting period of one menstrual cycle.

Narrated by At-Termedhy - Narrated by Abu Daoud

This Hadīth relates to the story of the separation through a Khul‘ that occurred between Thābit ibn Qays (may Allah be pleased with him) and his wife. This narration indicates that after Thābit had divorced his wife, the Prophet (may Allah's peace and blessings be upon him) ordered the woman to observe a waiting period of one, rather than three, menstrual cycles. The rationale of this judgment is that a divorced woman is given a longer waiting time (three menstrual cycles); perhaps the husband might regret the divorce and restore his wife. So there is a chance for him to get his wife back during this long duration. On the contrary, in the case of a Khul‘, the separation is by mutual consent, and it is irrevocable. So one menstrual cycle is enough to make sure that the woman is not pregnant. This Hadīth, for many scholars, indicates that the Khul‘ represents a dissolution of marriage rather than a divorce, for the divorce entails a waiting period of three menstrual cycles.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Three things are binding regardless of whether they were expressed seriously or jokingly: marriage, divorce, and restoration (of a divorcee)."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud

This Hadīth shows that anyone who pronounces words of marriage, divorce, or restoration of a divorcee, even jokingly, his words are legally binding, for in these rulings, words are binding regardless of whether they were serious or not. For example, if a man conducts a marriage contract of his female authorizer, divorces his wife, or restores her verbally, his words become legally binding as soon as he pronounces them regardless of whether he is serious or not. In this type of contracts, the option to revoke in the same session or based on specific stipulations is not available. As these three matters are given great importance in the Shariah, they are not liable to playful treatment or joking, and thus mere utterance of their words makes them legally binding.

‘Ā’ishah (may Allah be pleased with her) reported: Barīrah was instructed to observe an ‘Iddah of three menstrual cycles.

Narrated by Ibn Majah

When Barīrah, one of ‘Ā’ishah’s slave girls, was freed from slavery she was married to Mughīth, who was also a slave. So she had the choice of continuing her marriage to him or annulling it, and she choose to end her marriage. The Hadīth states that she observed an ‘Iddah of three menstrual cycles, even though her marriage ended through annulment and not through divorce, and that this annulment occurred during the life of her husband, who remained a slave, and not after his death.

‘Uthmān ibn Abi al-‘Ās ath-Thaqafi (may Allah be pleased with him) reported that he complained to the Messenger of Allah (may Allah's peace and blessings be upon him) about some pain that he had been feeling in his body since embracing Islam. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Put your hand on the part of your body where you feel the pain and say: 'Bismillāh (In the name of Allah)' three times; then say seven times: 'A‘ūdhu billāhi wa qudratihi min sharri mā ajidu wa uhādhir (I seek refuge with Allah and His power from the evil that I find and fear).'"

Narrated by Muslim

‘Uthmām ibn Abi al-‘Ās (may Allah be pleased with him) suffered from pain that was on the verge of ruining him. The Prophet (may Allah's peace and blessings be upon him), thus, went to visit him and taught him a supplication through which Allah would cure him of the illness that had affected him. He taught him to place his hand on the part where he felt the pain and say: (In the name of Allah) three times, then to repeat seven times: (I seek refuge), shelter, protection, and security (with Allah and His power from the evil that I find), i.e., the current pain, (and fear) of its occurrence in the future, referring to sorrow and apprehension, or the continuity of this illness and the spread of pain in the body.

Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever visits a sick person whose time of death has not yet come, and says seven times in his presence: 'As’alullāh al-‘azhīm Rabb al-‘arshi al-‘azhīm an yashfiyak (I ask Allah the Great, Lord of the great Throne, to cure you),' except that Allah will cure him of that sickness."

Narrated by Abu Daoud & At-Termedhy & Ahmad

The Prophet (may Allah's peace and blessings be upon him) informed that no Muslim visits a sick Muslim whose time of death has not yet come, then the visitor supplicates for the sick person, saying: (I ask Allah the Great) in His essence, attributes, and actions, (Lord of the great Throne, to cure you), and repeats it for him seven times except that Allah will cure him of that sickness.

Wā'il al-Hadrami reported: Tāriq ibn Suwayd al-Ju‘fi asked the Prophet (may Allah's peace and blessings be upon him) about alcohol. he forbade him from preparing it. He (Tāriq) said: “I only prepare it for medicinal reasons.” Whereupon the Prophet (may Allah's peace and blessings be upon him) said: “It is not medicine, but an ailment.”

Narrated by Muslim