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﴿ كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهٗا ﴾

سورة الإسراء

38. All the bad aspects of these (the above mentioned things) are hateful to your Lord.

﴿ وَقَفَّيۡنَا عَلَىٰٓ ءَاثَٰرِهِم بِعِيسَى ٱبۡنِ مَرۡيَمَ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِۖ وَءَاتَيۡنَٰهُ ٱلۡإِنجِيلَ فِيهِ هُدٗى وَنُورٞ وَمُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ ٱلتَّوۡرَىٰةِ وَهُدٗى وَمَوۡعِظَةٗ لِّلۡمُتَّقِينَ ﴾

سورة المائدة

46. And in their footsteps, We sent ‘Îsâ (Jesus), son of Maryam (Mary),[15] confirming the Taurât (Torah) that had come before him, and We gave him the Injeel (Gospel), in which was guidance and light and confirmation of the Taurât (Torah) that had come before it, a guidance and an admonition for Al-Muttaqûn (the pious - See V.2:2).

﴿ أَنَّىٰ لَهُمُ ٱلذِّكۡرَىٰ وَقَدۡ جَآءَهُمۡ رَسُولٞ مُّبِينٞ ﴾

سورة الدخان

How will they take heed, when a messenger who explained things clearly has already come to them?

﴿ وَصَٰحِبَتِهِۦ وَأَخِيهِ ﴾

سورة المعارج

And his wife and his brother

﴿ يَٰٓأُخۡتَ هَٰرُونَ مَا كَانَ أَبُوكِ ٱمۡرَأَ سَوۡءٖ وَمَا كَانَتۡ أُمُّكِ بَغِيّٗا ﴾

سورة مريم

28. "O sister (i.e. the like) of Hârûn (Aaron)[2]! Your father was not a man who used to commit adultery, nor your mother was an unchaste woman."

﴿ ثُمَّ بَعَثۡنَٰكُم مِّنۢ بَعۡدِ مَوۡتِكُمۡ لَعَلَّكُمۡ تَشۡكُرُونَ ﴾

سورة البقرة

Then We revived you after your death that perhaps you would be grateful.

﴿ ثُمَّ لۡيَقۡضُواْ تَفَثَهُمۡ وَلۡيُوفُواْ نُذُورَهُمۡ وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ ﴾

سورة الحج

29. Then let them complete their prescribed duties (Manâsik of Hajj) and perform their vows, and circumambulate the Ancient House (the Ka‘bah at Makkah).[5]

﴿ وَأَذَٰنٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلنَّاسِ يَوۡمَ ٱلۡحَجِّ ٱلۡأَكۡبَرِ أَنَّ ٱللَّهَ بَرِيٓءٞ مِّنَ ٱلۡمُشۡرِكِينَ وَرَسُولُهُۥۚ فَإِن تُبۡتُمۡ فَهُوَ خَيۡرٞ لَّكُمۡۖ وَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّكُمۡ غَيۡرُ مُعۡجِزِي ٱللَّهِۗ وَبَشِّرِ ٱلَّذِينَ كَفَرُواْ بِعَذَابٍ أَلِيمٍ ﴾

سورة التوبة

3. And a declaration from Allâh and His Messenger to mankind on the greatest day (the 10th of Dhul-Hijjah - the 12th month of Islâmic calendar) that Allâh is free from (all) obligations to the Mushrikûn (See V.2:105) and so is His Messenger. So if you (Mushrikûn ) repent, it is better for you, but if you turn away, then know that you cannot escape (from the Punishment of) Allâh. And give tidings (O Muhammad صلى الله عليه وسلم) of a painful torment to those who disbelieve.

﴿ وَلِكُلّٖ دَرَجَٰتٞ مِّمَّا عَمِلُواْۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ ﴾

سورة الأنعام

132. For all there will be degrees (or ranks) according to what they did. And your Lord is not unaware of what they do.

﴿ يَعۡلَمُ مَا بَيۡنَ أَيۡدِيهِمۡ وَمَا خَلۡفَهُمۡۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴾

سورة الحج

76. He knows what is before them, and what is behind them. And to Allâh return all matters (for decision).

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Abu Hurayrah, ‘Abdullāh ibn ‘Amr, and ‘Ā'ishah (may Allah be pleased with them) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Woe to the heel bones from the Hellfire!"

Narrated by Muslim - Al-Bukhari and Muslim with its two versions

The Prophet (may Allah's peace and blessings be upon him) warns against negligence in the performance of ablution and encourages us to perform it perfectly and completely. As the back of the foot (the heel bone) is normally somewhere that water does not reach, it leads to a deficiency in ablution and therefore in prayer, so the Prophet (may Allah's peace and blessings be upon him) informs us that the heel bones, along with the one who is careless about including them in his Shariah-required purification, will be targeted by torment in the Hereafter.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah said: All the deeds of the son of Adam are for himself except for fasting, as it is, indeed, for Me, and I give reward for it. Fasting is a shield. When it is the day when any of you is fasting, let him not engage in obscenity, and let him not speak in a loud voice. If anyone insults him or fights with him, let him say: Verily, I am a fasting person. By the One in Whose Hand the soul of Muhammad is, the smell of the mouth of the fasting person is more pleasant in the sight of Allah than the smell of musk. The fasting person will rejoice twice: when he breaks his fast, he rejoices, and when he meets his Lord, he rejoices at his fast."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) informed that Allah Almighty says in the Qudsi Hadīth: Every righteous deed offered by the son of Adam is multiplied by ten up to seven hundred times, except for fasting, which is for Me, as it does not involve ostentation, and I give reward for it. So, none but Me knows how great its reward is and how many times it is multiplied. Then he said: (Fasting is a shield), protection, shelter, and a fortified fort against the Fire because it is all about abstaining from desires and committing sins, and the Fire is surrounded with desires. (When it is the day when any of you is fasting, let him not engage in obscenity) at all through sexual intercourse and foreplay or through any obscene speech. (And let him not speak in a loud voice) by quarreling and shouting. (If anyone insults him or fights with him) in Ramadan, let him say: I am a fasting person; perhaps this will deter him. However, if he insists on real fighting, he should expel him with the least violent means first. Then the Prophet (may Allah's peace and blessings be upon him) swore by the One in Whose Hand that his soul is that the foul breath of the fasting person resulting from fasting is more pleasant than the smell of musk in the sight of Allah on the Day of Judgment and is a means of receiving a greater reward than that of the musk, which is recommended to be used on Fridays and during the Dhikr (remembrance of Allah) sessions. The fasting person will have two occasions to rejoice: when breaking his fast, he rejoices at breaking his fast that eliminates his hunger and thirst; and he rejoices at completing his fast and accomplishing his act of worship, at the alleviation from his act of worship to his Lord, and at the strength it provides him with for his future fasting. (And when he meets his Lord, he rejoices at his fast), i.e., at its recompense and reward.

‘Ā'ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) used to pray at night while she would be asleep in front of him. When only the Witr was left, he would wake her and she would perform it. According to another narration, he would say: "Wake up ‘Ā'ishah and pray Witr."

Narrated by Bukhari & Muslim

The Messenger of Allah (may Allah’s peace and blessings be upon him) used to perform the night prayer, while ‘A'ishah would be asleep in front of him. According to another narration by Al-Bukhāri and Muslim, she said: “The Prophet (may Allah's peace and blessings be upon him) used to perform the night prayer while I would be lying between him and the Qiblah, just as a coffin would be placed.” When the Prophet (may Allah's peace and blessings be upon him) finished his night prayer, and just before starting the Witr prayer, he would wake her up to pray Witr. A narration by Muslim reads: “When it was time for the Witr prayer, he would say: ‘Wake up, ‘A'ishah and pray Witr.'" A narration of Abu Dawūd reads: “When he wanted to perform the Witr prayer, he would wake her up, and she would perform it." So, the Messenger of Allah (may Allah’s peace and blessings be upon him) would let ‘A'ishah asleep at the beginning of the night. He would not wake her until he was done with his night prayer and only had the Witr to pray. He would wake her so that she would pray immediately and not oversleep and miss the Witr.

‘Ā’ishah (may Allah be pleased with her) reported: One night I did not find the Messenger of Allah (may Allah's peace and blessings be upon him) in bed, and as I groped for him, my hand fell over the sole of his feet, while he was in the mosque, and they were held erect. He was saying: "O Allah, I seek refuge with Your pleasure from Your wrath, and with Your pardon from Your punishment, and I seek refuge with You from You. I cannot enumerate praise of you; You are as You have praised Yourself."

Narrated by Muslim

‘Ā’ishah (may Allah be pleased with her) said: I was sleeping beside the Prophet (may Allah's peace and blessings be upon him), and I could not find him at night. I touched the place where he used to pray in the room with my hand and found him prostrating with his feet erect, and he was saying: (I seek refuge with) and appeal to (Your pleasure from Your wrath) over me or over my Ummah, (and) I seek refuge (with Your pardon) and Your abundant forgiveness (from Your punishment), (And I seek refuge with You from You) and with the attributes of Your beauty from the attributes of Your majesty, as none can grant protection from You except You, and there is no shelter and no refuge from Allah except in Allah. (I cannot enumerate praise of You), and I am incapable and cannot list or count it because of my inability to enumerate Your favor and benevolence in a way that befits You no matter how hard I try. (You are as You have praised Yourself) as it is You Who have praised Yourself in a way that befits You, so who could praise You duly?!

Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked: "Which part of the prayer is the best?" He replied: "The long standing."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) was asked what actions in the prayer were the best. They asked this for their eagerness to achieve the most amount of rewards. They meant which part of prayer e.g, bowing or prostration is the best? He answered that it was the long standing in the prayer.

Shurayh ibn Hāni’ reported: I asked 'Ā'ishah, saying: What did the Prophet (may Allah's peace and blessings be upon him) use to start with upon entering his house? She said: With the Siwāk (toothstick).

Narrated by Muslim

It was from the practice of the Prophet (may Allah's peace and blessings be upon him) to start with the Siwāk upon entering his house, whether at night or during the day.

‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported: It was mentioned before the Prophet (may Allah's peace and blessings be upon him) about a man who slept throughout the night until morning. He said, "That is a man in whose ears—or, he said, in whose ear—the devil urinated."

Narrated by Bukhari & Muslim

It was mentioned before the Prophet (may Allah's peace and blessings be upon him) about a man who slept until morning and sunrise and did not get up to perform the obligatory prayer. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: He is a man in whose ear the devil urinated.

‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Ten practices are part of the Fitrah: Trimming the mustache, letting the beard grow, using the toothstick (tooth-stick), rinsing the nose, trimming the nails, washing the finger joints, plucking the armpit hairs, shaving the pubic hair, and washing the private parts with water (after answering the call of nature)." One of the narrators said: "I have forgotten the tenth; except if it was rinsing the mouth."

Narrated by Muslim

In this narration, ‘Ā’ishah (may Allah be pleased with her) informs us that the Prophet (may Allah's peace and blessings be upon him) said that there are ten practices that are part of "Fitrah" or sound human nature. "Fitrah" is the natural disposition upon which Allah, the Almighty, created people. What is intended is the sound "Fitrah" because the "Fitrah" of some people deviates from soundness as a result of the way they are raised. The Prophet (may Allah's peace and blessings be upon him) said: “Every newborn is born with Fitrah, and then his parents either turn him into a Jew or a Christian or a Zoroastrian.” The first act of Fitrah is to trim the mustache or to shave it to the point where the upper lip becomes visible, for the sake of hygiene. When the mustache is too long it comes into contact with the food and drink that the person consumes. An overgrown mustache is an ugly and abhorrent sight for many people. A Muslim man should regularly trim or clip his mustache and not let it grow for more than forty days. Anas (may Allah be pleased with him) reported: A time limit was set for us regarding trimming the mustache, clipping the nails and plucking the pubic hair; that we do not leave that for more than forty nights. The second act of Fitrah is letting the beard grow. The beard is the hair that grows on the chin and jawbones. “Letting it grow” meanings not to shave or shorten it at all. The word "i‘fā’" which is used in the Hadīth in relation to the beard originally means making something plentiful and large. The derivative "‘afaw" is used in the Qur'an to mean increase in the verse: {until they increased and prospered} [Sūrat al-A‘rāf: 95]. There are many Hadīths where the Prophet (may Allah's peace and blessings be upon him) ordered the Muslims to grow their beards. He used three different words to command his followers to let their beards grow: "waffiru", "arkhu", and "a‘foo". All three imperatives indicate the command to keep it grown and refrain from taking from it. Accordingly it is impermissible for the Muslim man to shave his beard under any circumstances. Shaving the beard is against the practice of the Prophet, disobedience to his command, and imitation of the non-believers. The third act of Fitrah is to use the tooth-stick. The Prophet (may Allah's peace and blessings be upon him) said about it: "It cleanses the mouth and pleases the Lord." It is recommended to use it at all times, and its use is especially emphasized before ablution, before prayer, after waking up from sleep, when someone’s breath becomes foul, and when the teeth become yellow. The fourth act of Fitrah is rinsing the nose, which literally means sniffing the water (i.e. and then blowing it out). It cleans the nose by removing from inside it what may cause harm. This should be done both in wudu and outside of wudu. Any time a person feels that he needs to clean his nose, he should rinse it with water (by sniffing water in and blowing it out). The frequency of this cleansing may differ from person to person because some may only need to do it in ablution while others may need to do it more frequently. The fifth act of Fitrah is clipping the nails, both finger and toe nails. They should not be left without clipping for more than forty days, based on the narration of Anas (may Allah be pleased with him) mentioned above. And in a narration by Abu Dawūd: "The Messenger of Allah timed for us the shaving the pubes and clipping the nails." The sixth act of Fitrah is washing the finger joints on the outside and inside of the hand. Dirt tends to accumulate in them because they are creased and wrinkled and hence water may not clean them thoroughly when the hands are washed superficially. If the joints of one hand are rubbed by the other hand, water will reach into the areas and clean them thoroughly. Similar to the finger joints is any place on the body where dirt tends to accumulate with or without sweat, such as the ear canal, the inner thighs, and anywhere else that water may not thoroughly reach. The seventh act is plucking armpit hair. The armpits are an area where sweat and dirt gather and cause a stench. They should not be left unshaven for more than forty days, based on the aforementioned narration of Anas (may Allah be pleased with him). It is better to pluck the armpit hair rather than shave it if one is able to do so because that removes the whole hair and weakens the roots and therefore eventually hinders hair growth in that area, which is recommended in the Shariah. If plucking is overly difficult it is acceptable to shave it or to use depilatory (hair removing) creams because the objective is to clean the area which is achieved by shaving or using such creams. The eighth act of Fitrah is shaving the pubic hair, which is the coarse hair that grows around the frontal genitals of both men and women. It is part of sound and wholesome human nature to remove this hair, whether by shaving, plucking, trimming, or using modern products. The objective is to keep that area clean using any available means. It is important not to let the pubic hair grow for more than forty days, based on the above mentioned narration of Anas. The ninth act of Fitrah mentioned in the Hadīth is "intiqās al-mā’", which was interpreted to mean "istinjā’" or washing one's genitals with water after using the lavatory. This interpretation is corroborated by the narration of Abu Dawūd and Ibn Mājah where ‘Ammar ibn Yāsir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "From the acts of Fitrah are: rinsing the mouth, sniffing water into the nose … and intidāh (i.e. sprinkling water over the genitals)." Istinjā’ is defined as removing any residue of what comes out of the front and back passages of human excretion, (urine and stool, etc.) with a pure substance such as water, stone, cloth, tissue paper, and similar things by which the filth can be removed. Istinjā’ is mandatory before one prays because removal of impurities is a condition for the validity of prayer. The narrator was doubtful what the tenth act of Fitrah was, and said: "...and I have forgotten the tenth, except if it was rinsing the mouth." This is doubt about what he heard from the narrator who preceded him in the chain of narration. The mouth and nose both receive much pollutants and thus it is part of sound nature to clean them regularly. In brief, all of these acts clean, cleanse and perfect the outside of a person's body, and keep him safe from harmful elements and bad hygiene.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When any of you sleeps, the devil ties three knots at the back of his head, striking each knot: Ahead of you is a long night, so keep sleeping. When he wakes up and remembers Allah, one knot is undone; when he performs ablution, one knot is undone; and when he prays, one knot is undone, and he gets up in the morning active and in good spirits; otherwise, he gets up in the morning low-spirited and sluggish."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) informs about the devil and his struggle with the person who wants to get up to offer the voluntary night prayer or the Fajr prayer. When the believer goes to sleep, the devil ties three knots at his Qāfiyah, i.e., the back of his head. One knot is undone when the believer wakes up and remembers Allah Almighty without responding to the devil's whisperings. Another knot is undone when he performs ablution. . Then the third knot is undone when he rises and prays, and he gets up in the morning active and in a good mood, given his happiness that Allah has guided him to obedience and rejoicing in the reward and forgiveness that Allah has promised him, along with getting rid of the devil's knots and his discouragement. Otherwise, he wakes up in the morning low-spirited, gloomy, and too indolent to offer good and righteous deeds because he is chained with the devil's shackles and far from getting close to the Most Compassionate.

Ma‘dān ibn Abi Talhah al-Ya‘mari reported: I met Thawbān, the freed slave of the Messenger of Allah (may Allah's peace and blessings be upon him), and he said: Tell me about a deed to perform by virtue of which Allah admits me to Paradise - or he said: I said: about the deeds that Allah loves most - but he remained silent. Then I asked him, but he remained silent. Then I asked him for the third time, and he said: I asked the Messenger of Allah (may Allah's peace and blessings be upon him) about this, and he said: "Make frequent prostrations to Allah, for you do not make a single prostration to Allah except that Allah raises you one degree therewith and remits one sin from you therewith." Ma‘dān said: Then I met Abu ad-Dardā’ and I asked him and he told me the same as Thawbān.

Narrated by Muslim