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﴿ وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴾

سورة يونس

They say, “When will this warning[42] come to pass, if you are truthful?”

﴿ وَقَالُواْ يَٰٓأَيُّهَا ٱلَّذِي نُزِّلَ عَلَيۡهِ ٱلذِّكۡرُ إِنَّكَ لَمَجۡنُونٞ ﴾

سورة الحجر

And they say, "O you upon whom the message has been sent down, indeed you are mad.[670]

﴿ ٱلشَّمۡسُ وَٱلۡقَمَرُ بِحُسۡبَانٖ ﴾

سورة الرحمن

The sun and the moon [move] by precise calculation,

﴿ وَلَا تَقۡتُلُواْ ٱلنَّفۡسَ ٱلَّتِي حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومٗا فَقَدۡ جَعَلۡنَا لِوَلِيِّهِۦ سُلۡطَٰنٗا فَلَا يُسۡرِف فِّي ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورٗا ﴾

سورة الإسراء

33. And do not kill anyone whose killing Allâh has forbidden, except for a just cause. And whoever is killed wrongfully (Mazlûman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisâs, - Law of Equality in punishment - or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e he should not kill except the killer). Verily, he is helped (by the Islâmic law).[6]

﴿ يَغۡشَى ٱلنَّاسَۖ هَٰذَا عَذَابٌ أَلِيمٞ ﴾

سورة الدخان

that will overwhelm the people. This is a painful punishment!

﴿ قَالَ لَنۡ أُرۡسِلَهُۥ مَعَكُمۡ حَتَّىٰ تُؤۡتُونِ مَوۡثِقٗا مِّنَ ٱللَّهِ لَتَأۡتُنَّنِي بِهِۦٓ إِلَّآ أَن يُحَاطَ بِكُمۡۖ فَلَمَّآ ءَاتَوۡهُ مَوۡثِقَهُمۡ قَالَ ٱللَّهُ عَلَىٰ مَا نَقُولُ وَكِيلٞ ﴾

سورة يوسف

He said, “I will never send him with you unless you give me a pledge by Allah that you will surely bring him back to me, unless you are completely overpowered.” Then when they gave him their pledge, he said, “Allah is Witness to what we say.”

﴿ وَمَا لَكُمۡ لَا تُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ وَٱلۡمُسۡتَضۡعَفِينَ مِنَ ٱلرِّجَالِ وَٱلنِّسَآءِ وَٱلۡوِلۡدَٰنِ ٱلَّذِينَ يَقُولُونَ رَبَّنَآ أَخۡرِجۡنَا مِنۡ هَٰذِهِ ٱلۡقَرۡيَةِ ٱلظَّالِمِ أَهۡلُهَا وَٱجۡعَل لَّنَا مِن لَّدُنكَ وَلِيّٗا وَٱجۡعَل لَّنَا مِن لَّدُنكَ نَصِيرًا ﴾

سورة النساء

Why is it that you do not fight in the way of Allah and for the sake of the oppressed men, women, and children who say, “Our Lord, take us out of this town[53] of oppressive people, and grant us from Yourself a protector and grant us from Yourself a helper”?

﴿ وَأَمَّا مَنۡ خَفَّتۡ مَوَٰزِينُهُۥ ﴾

سورة القارعة

8. But as for him whose balance (of good deeds) will be light,

﴿ ۞ إِنَّ ٱللَّهَ لَا يَسۡتَحۡيِۦٓ أَن يَضۡرِبَ مَثَلٗا مَّا بَعُوضَةٗ فَمَا فَوۡقَهَاۚ فَأَمَّا ٱلَّذِينَ ءَامَنُواْ فَيَعۡلَمُونَ أَنَّهُ ٱلۡحَقُّ مِن رَّبِّهِمۡۖ وَأَمَّا ٱلَّذِينَ كَفَرُواْ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۘ يُضِلُّ بِهِۦ كَثِيرٗا وَيَهۡدِي بِهِۦ كَثِيرٗاۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلۡفَٰسِقِينَ ﴾

سورة البقرة

Allah is not ashamed to give a similitude of a mosquito or even something less [significant][16]. As for those who believe, they know that this is the truth from their Lord; but those who disbelieve say, “What does Allah mean by this similitude?” He causes many to go astray thereby and guides many thereby, but He causes none to go astray except the evildoers –

﴿ تَرۡجِعُونَهَآ إِن كُنتُمۡ صَٰدِقِينَ ﴾

سورة الواقعة

Bring it back,[1620] if you should be truthful?

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Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to his uncle: "Say 'there is no god but Allah', and I will testify for you by it on the Day of Judgment." He said: "Were it not for the fear that the Quraysh may blame me and say that it was the fear (from imminent death) that induced me to do so, I would have certainly delighted your eyes with it." So, Allah revealed: {You cannot guide whoever you like, but Allah guides whom He wills.} [Surat al-Qasas: 56]

Narrated by Muslim

The Prophet (may Allah’s peace and blessings be upon him) asked his uncle Abu Tālib, while in the throes of death, to utter the testimony of faith, so that he could intercede for him with it on the Day of Judgment and testify that he was a Muslim. But he refused to utter it, fearing that the Quraysh would revile him and say that he embraced Islam out of fear of death and weakness! He said to the Prophet (may Allah’s peace and blessings be upon him): Were it not for that, I would have made you joyful by saying the testimony, fulfilling your wish and making you pleased. So, Allah Almighty revealed a verse indicating that the Prophet (may Allah’s peace and blessings be upon him) cannot guide people in the sense of inspiring them to accept Islam, but it is Allah Almighty alone Who grants such guidance to whomever He wills; and that the Prophet (may Allah's peace and blessings be upon him) guided them by clarifying, showing, and calling them to the straight path.

‘Abdullāh ibn ‘Abbās (may Allah be pleased with them said to ‘Atā’ ibn Abi Rabāh: “Shall I show you a woman of the people of Paradise?” ‘Atā’ said: 'Yes.' He said: "This black woman came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘I suffer from epilepsy and, as a result, my body becomes uncovered. So please supplicate to Allah for me.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said to her: ‘If you wish, be patient and you will enter Paradise; or, if you wish, I will supplicate to Allah to cure you.' She said: ‘I will remain patient.’ She then said: ‘But I become uncovered, so please invoke Allah that I do not become uncovered.’ So he supplicated for her."

Narrated by Bukhari & Muslim

Ibn ‘Abbās told his student ‘Atā’ ibn Abi Rabāh about a black woman who was one of the people of Paradise. She was not known by the people and no one knew of her status. She was afflicted with epilepsy and, as a result, her body sometimes became uncovered. She complained to the Messenger (may Allah's peace and blessings be upon him) and asked him to supplicate to Allah for her to be cured. The Messenger (may Allah's peace and blessings be upon him) told her that if she wished, he could invoke Allah to cure her or if she wished she could be patient and enter Paradise. She chose to be patient, even though she was suffering and hurting from her epilepsy. She agreed to be patient, because she wanted to enter Paradise. She said: "Oh Messenger of Allah, I become uncovered, so please invoke Allah that I do not become uncovered." After this, when she had epileptic seizures, she would not become uncovered.

Usāmah ibn Zayd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If you get news of the outbreak of a plague in a land, do not enter it, and if it breaks out in a land in which you are, do not leave it.”

Narrated by Bukhari & Muslim

If a plague or epidemic breaks out in a part of the world that the person is not in, then it is not permissible for him to enter that plagued land so as to protect his health and the health of others. If the plague breaks out in a land that he is already in, then it is not permissible for him to leave that land, and he should be patient and accept whatever Allah decrees for him to receive the due reward for that.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Adam and Mūsa debated with each other. Mūsa said to Adam: 'O Adam, you are our father. You did us harm and caused us to get out of Paradise.' Adam said to him: 'O Mūsa, Allah favored you with His talk (talked to you directly) and He wrote (the Torah) for you with His Own Hand. Do you blame me for an action which Allah had decreed on me forty years before He created me?' So Adam confuted Mūsa, Adam confuted Mūsa."

Narrated by Bukhari & Muslim

Adam and Mūsa (peace be upon both of them) debated with each other and presented the evidence that support their arguments. This may have happened after Mūsa’s death. Perhaps the Prophet (may Allah's peace and blessings be upon him) saw it in a dream, since prophets' dreams are part of the divine revelation. A Muslim has to accept such accounts with submission, as we are not able to know how they really happened. Mūsa said to Adam: "O Adam, you are our father. You did us harm and caused us to get out of Paradise." i.e. you are the reason for our misfortune and misguidance by committing the sin that resulted in getting you out of Paradise. Accordingly, we have become a target for the devils' misguidance. Adam answered him, saying: "O Mūsa, Allah favored you with His talk." Allah, the Almighty, selected Mūsa from among the messengers and honored him by speaking to him without intermediaries and letting him listen to His speech directly. Also, Allah, the Almighty, wrote the Torah for Mūsa with His Hand. A Muslim must believe in this writing without asking how, denying, distorting the wording or the meaning, or resembling Allah to any of His creation. "Do you blame me for an action which Allah had decreed on me forty years before He created me?" i.e. how can you blame me for something that Allah had written for me in the Preserved Tablet and in the pages and tablets of the Torah forty years before I was created? "So Adam confuted Mūsa." i.e. he defeated him with a logical argument. Adam refuted the argument of Mūsa, (peace be upon both of them) by stating that if Allah, the Almighty, knows that Adam will get out of Paradise and descend to earth, then how can he go against Allah’s prior knowledge? Thus, Adam’s proof prevailed, because what was decreed upon him was a matter that could not be changed or avoided. Rather, it was a matter decreed by Allah, the All-Knowing, the Omnipotent, and thus it could not be challenged or undone after its occurrence. He had no choice but to submit to it. Nevertheless, Divine Decree should not be used as a justification for something that has not taken place. This is because man is commanded to obey Allah and avoid sins. Also, he does not know what is preordained for him until it actually takes place. When it takes place, and he cannot stop it, then he can submit to his fate and say: "This is what Allah has preordained, and He does what He wills." He should also ask his Lord to forgive his sin and repent to him. So, Adam clearly refuted the argument of Mūsa when the latter wanted to blame him for being the cause of his offspring's misfortune. Adam argued that this misfortune was preordained and inevitable. A Muslim, in all misfortunes resulting from people's own actions or otherwise, has to show patience and submission. However, this does not absolve the wrongdoer from blame and punishment.

Usayd ibn Abu Usayd At-Tābi'i reported that one of the women who gave the pledge to the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Among the matters in respect of which we gave the Messenger of Allah (may Allah's peace and blessings be upon him) the pledge not to disobey him in any goodness was that we should not scratch our faces, bewail, tear our clothes up, or dishevel our hair (in grief)."

Narrated by Abu Daoud

The Prophet (may Allah's peace and blessings be upon him) used to take a vow from the female companions when giving him the pledge of allegiance, that they should not disobey him. He forbade them, for instance, from scratching their faces or slapping their cheeks; from wailing which is prohibited; from tearing their clothes; and from disheveling and tearing up their hair. All these acts are forbidden to be done when calamities occur.

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 Allah created Adam, He wiped his back and every person that He created among his offspring until the Day of Judgment fell out of his back. He placed a ray of light between the eyes of every person. Then, He showed them to Adam and he said: 'O Lord, who are these?' He said: 'These are your offspring.' Adam saw one of them whose ray between his eyes amazed him, so he said: 'O Lord, who is this?' He said: 'This is a man from the latter generations of your offspring called Dawūd.' He said: 'O Lord, how long did You make his lifespan?' He said: 'Sixty years.' He said: 'O Lord, add forty years from my life to his.' At the end of Adam's life, when the angel of death came to him, Adam said: 'Do I not have forty years remaining?' He said: 'Did you not give them to your son Dawūd?' He said: 'Adam denied, so his offspring denied; Adam forgot, so his offspring forgot; and Adam sinned, so his offspring sinned.'"

Narrated by At-Termedhy

When Allah created Adam, He wiped his back and all his human offspring that Allah would create until the Day of Judgment came out of his back. This wiping and coming out should be understood literally, and it is not permissible to interpret it beyond the apparent meaning, as this is the methodology of Ahl As-Sunnah. When Allah took them out of his back, He placed a glimmering light between each person's eyes, then he showed them to Adam. Adam said: "O my Lord, who are these?" Allah, the Almighty, said: "They are your offspring." He saw a man among them whose light between his eyes amazed him, so he said: "O my Lord, who is this?" Allah, the Almighty, said: "He is Dawūd." Adam said: "My Lord, how long would he live?" He said: "Sixty years." Adam said: "My Lord, add forty years from my lifespan to his." When Adam had lived all his lifespan minus forty years, the angel of death came to him to take his soul. Adam said: "There are forty years remaining in my life." He said to him: "You gave them to your son Dawūd." Adam denied it because that was in the unknown world of progenies, and he did not remember it upon arrival of the angel of death. As a result, his offspring also denied. Likewise, Adam forgot, so his offspring forget; Adam disobeyed, so his offspring disobey, because the child resembles his father. Dawūd's lifespan was forty years and Allah made it sixty. Allah, may He be glorified, is All-Knowing of what happened, what will happen, and what did not happen if it happened how it would be. He knows what He wrote for him and what increase He would grant him later. The angels have no knowledge except what Allah informs them. Allah knows things before they happen and after they happen. For this reason, scholars said that erasing and affirming occur in the sheets of the angels; but knowledge of Allah, Glorified and Exalted, never changes, nor does He become aware of anything He does not know before. Therefore, there is no erasing or affirmation in His knowledge.

‘Abdullāh ibn Ja‘far (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) gave the family of Ja‘far a three-days respite. He then came to them and said: "Do not weep for my brother after this day." He then said: "Call for me the children of my brother." We were brought over to him as if we were (bereft) chicks. Then he said: "Call for me a barber." He then ordered him to shave our heads.

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

Meaning of the Hadīth: The Prophet (may Allah's peace and blessings be upon him) gave the family of Ja‘far ibn Abu Tālib three days as respite after his martyrdom in the battle of Mu'tah. The Prophet (may Allah's peace and blessings be upon him) wanted his family to feel better during these three days and get over some of the sadness and grief they were experiencing. He then said to them: “Do not weep for my brother after this day”. He forbade them from crying after three days had passed, so that the first shock and the sad times would not remain for long. The prohibition here is not a strict one, because it is permissible to weep for the dead even beyond the three days as long as weeping does not involve any forbidden act. He then said: “Call my brother’s sons for me.” They were Muhammad, ‘Abdullāh, and ‘Awf - children of Ja‘far. ‘Abdullāh said: "We were then brought to the Messenger of Allah as if we were little chicks" referring to the miserable state they were in due to their father’s death. The Messenger of Allah (may Allah’s peace and blessings be upon him) asked for a barber and ordered him to shave their heads. The reason why the Messenger of Allah (may Allah’s peace and blessings be upon him) ordered for their heads to be shaved was that he saw their mother, Asmā' bint ‘Umays (may Allah be pleased with her) so overwhelmed by the calamity of having her husband killed in the cause of Allah, and thus she could not brush her children's hair. He feared that their heads would become dirty or infested with lice, so he ordered for their heads to be shaved. Removing the hair was good for the children and was a source of comfort for the mother who was afflicted with something that made her too busy to take care of her sons' hair. It should be noted that it is not permissible for the Muslim to shave one’s head due to the affliction of a calamity. It was reported in a Hadīth: "The Messenger (may Allah's peace and blessings be upon him) cursed the woman who wails, shaves her head, or tears up her clothes (when stricken by a calamity)." Heads of Ja‘far's sons were not shaved due to their father's death; rather, the Prophet (may Allah's peace and blessings be upon him) did so because their mother was too busy to take care of their hair. Fearing that their heads would be louse-infested, the Prophet (may Allah's peace and blessings be upon him) ordered their heads to be shaved. So, it had nothing to do with the calamity.

An-Nu‘mān ibn Bashīr (may Allah be pleased with him) reported: ‘Abdullāh ibn Rawāhah (may Allah be pleased with him) fell down unconscious, so his sister started crying. She said: "O my mountain! O so-and-so!" and went on calling him by his good qualities one by one. When he came to his senses, he said: "Whenever you said something, I was asked: 'Are you really so?'"

Narrated by Bukhari

An-Nu‘mān ibn Bashīr (may Allah be pleased with him) reported that ‘Abdullāh ibn Rawāhah (may Allah be pleased with him) fell down unconscious because he was too sick. When his sister, (may Allah be pleased with her) saw him in that state, she thought that he had died. Therefore, she started crying and said: "O my mountain!" By this she meant that for her he was like a mountain in which she sought refuge from adversities. She counted his good qualities the way people used to do in the pre-Islamic era. When he came to his senses, he told her what had happened to him. It was said to him, "Are you a mountain that people seek refuge in? Are you the same as they describe you?" Everything that his sister mentioned during his fit, he was questioned about it out of sarcasm and severe threat. In another narration, it was mentioned that when Ibn Rawāhah died, his sister had learnt the lesson and, therefore, did not mourn him that way.

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) saying: "Indeed Allah, the Almighty, created His creation in darkness, then He cast His Light upon them, so whoever is touched by that light is guided, and whoever is not goes astray. It is for this reason that I say that the (ink of) the pen has dried upon the knowledge of Allah."

Narrated by At-Termedhy - Narrated by Ahmad

This Hadīth clarifies that Allah, the Almighty, created the creation in darkness and cast some of His light upon them. Those whom the light fell upon are the ones guided to the way to Paradise, and those whom the light missed are the ones who strayed from the way of truth. Guidance and misguidance are in total agreement with Allah's prior knowledge. That which has been decided eternally cannot change or be altered, and the expression about the drying of the ink of the pen indicates this fact.

Abu ‘Azzah al-Hudhali (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When Allah intends to take a slave in a (particular) land, He gives him a reason to go there."

Narrated by At-Termedhy - Abu Dawood At-Tayaalisi - Narrated by Ahmad