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﴿ قُلۡ أَغَيۡرَ ٱللَّهِ أَبۡغِي رَبّٗا وَهُوَ رَبُّ كُلِّ شَيۡءٖۚ وَلَا تَكۡسِبُ كُلُّ نَفۡسٍ إِلَّا عَلَيۡهَاۚ وَلَا تَزِرُ وَازِرَةٞ وِزۡرَ أُخۡرَىٰۚ ثُمَّ إِلَىٰ رَبِّكُم مَّرۡجِعُكُمۡ فَيُنَبِّئُكُم بِمَا كُنتُمۡ فِيهِ تَخۡتَلِفُونَ ﴾

سورة الأنعام

Say [O Prophet], “Should I seek a lord other than Allah, when He is the Lord of everything?” Every soul will face the consequences of its actions. No bearer of burden will bear the burden of another. Then to your Lord is your return, and He will inform you concerning that over which you used to differ.

﴿ أَفَلَا يَنظُرُونَ إِلَى ٱلۡإِبِلِ كَيۡفَ خُلِقَتۡ ﴾

سورة الغاشية

17. Do they not look at the camels, how they are created?

﴿ لِيَكۡفُرُواْ بِمَآ ءَاتَيۡنَٰهُمۡ وَلِيَتَمَتَّعُواْۚ فَسَوۡفَ يَعۡلَمُونَ ﴾

سورة العنكبوت

66. So that they become ingrate for that which We have given them, and that they take their enjoyment (as a warning and a threat), but they will come to know.

﴿ فَلَمَّآ أَنۡ أَرَادَ أَن يَبۡطِشَ بِٱلَّذِي هُوَ عَدُوّٞ لَّهُمَا قَالَ يَٰمُوسَىٰٓ أَتُرِيدُ أَن تَقۡتُلَنِي كَمَا قَتَلۡتَ نَفۡسَۢا بِٱلۡأَمۡسِۖ إِن تُرِيدُ إِلَّآ أَن تَكُونَ جَبَّارٗا فِي ٱلۡأَرۡضِ وَمَا تُرِيدُ أَن تَكُونَ مِنَ ٱلۡمُصۡلِحِينَ ﴾

سورة القصص

19. Then when he decided to seize the man who was an enemy to both of them, the man said: "O Mûsâ (Moses)! Is it your intention to kill me as you killed a man yesterday? Your aim is nothing but to become a tyrant in the land, and not to be one of those who do right."

﴿ وَأَنَا ٱخۡتَرۡتُكَ فَٱسۡتَمِعۡ لِمَا يُوحَىٰٓ ﴾

سورة طه

I have chosen you, so listen to what is being revealed:

﴿ وَلَقَدۡ فَتَنَّا سُلَيۡمَٰنَ وَأَلۡقَيۡنَا عَلَىٰ كُرۡسِيِّهِۦ جَسَدٗا ثُمَّ أَنَابَ ﴾

سورة ص

34. And indeed, We did try Sulaimân (Solomon) and We placed on his throne Jasad (a devil, so he lost his kingdom for a while) and he did return (to Allâh with obedience and in repentance, and to his throne and kingdom by the Grace of Allâh).

﴿ رَّبِّ ٱغۡفِرۡ لِي وَلِوَٰلِدَيَّ وَلِمَن دَخَلَ بَيۡتِيَ مُؤۡمِنٗا وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَٰتِۖ وَلَا تَزِدِ ٱلظَّٰلِمِينَ إِلَّا تَبَارَۢا ﴾

سورة نوح

28. "My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. And to the Zâlimûn (polytheists, wrong-doers, and disbelievers) grant You no increase but destruction!"

﴿ وَعَادٗا وَثَمُودَاْ وَأَصۡحَٰبَ ٱلرَّسِّ وَقُرُونَۢا بَيۡنَ ذَٰلِكَ كَثِيرٗا ﴾

سورة الفرقان

38. And (also) ‘Âd and Thamûd, and the Dwellers of Ar-Rass, and many generations in between.

﴿ وَجَنَّٰتٍ أَلۡفَافًا ﴾

سورة النبأ

and gardens with dense foliage?

﴿ وَلَمَّا دَخَلُواْ مِنۡ حَيۡثُ أَمَرَهُمۡ أَبُوهُم مَّا كَانَ يُغۡنِي عَنۡهُم مِّنَ ٱللَّهِ مِن شَيۡءٍ إِلَّا حَاجَةٗ فِي نَفۡسِ يَعۡقُوبَ قَضَىٰهَاۚ وَإِنَّهُۥ لَذُو عِلۡمٖ لِّمَا عَلَّمۡنَٰهُ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴾

سورة يوسف

When they entered as their father had instructed them, it could not avail them against [the decree of] Allah whatsoever, yet a need in Jacob’s heart was satisfied. He was indeed a man of knowledge because of what We had taught him, but most people do not know.

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Ma‘qil ibn Yasār (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Worship at times of chaos is like emigration to me."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) guided to worship and adherence to it during times of chaos, killing, and turmoil. He clarified that the reward for such worship is like that of emigration to the Prophet (may Allah's peace and blessings be upon him), as people are often heedless of worship and distracted from it, and only a few dedicate themselves to it.

Abu Dharr al-Ghifāri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I inform you about the most beloved words by Allah? Verily, the most beloved words by Allah are: Glory belongs to Allah and praise is due to Him."

Narrated by Muslim

This Hadīth indicates that glorification of Allah is the most beloved words by Him. When a person glorifies the Almighty Lord, he declares Him far above any like, imperfection, or distorted names that do not befit Him. "Bihamdih" (praise is due to Him) is an admission that a person’s glorification of his Lord is in itself a favor from Him. Hence, “glory belongs to Allah and praise is due to Him” are the dearest words to Allah, for they involve exaltation of Him, declaring Him far above any imperfection, and praising Him for His boundless favors.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "By the One in Whose hand my soul is, if you were not to commit sins, Allah would replace you with people who would commit sins and then seek forgiveness from Allah, the Almighty, who would then forgive them."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) swears by his Lord that if people did not sin, then Allah would replace them with people who would ask for His forgiveness after committing sins, with a sincere intention and a heart filled with certitude, so that He would forgive them.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah, the Almighty, says: 'I am with My slave as long as he remembers Me and his lips move saying My Name.'"

Narrated by Ibn Majah - Al-Bukhari as Mu‘allaq/hanging, with a decisive form - Narrated by Ahmad

This Hadīth indicates that whoever remembers Allah, Allah is close to him and is with him in all of his affairs. He grants him success, guides him, supports him, and answers his supplication. Another Hadīth with the same meaning was narrated by Al-Bukhāri: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Allah, the Almighty, said: 'I am as my slave thinks of me, and I am with him as he remembers Me. If he remembers Me in himself, then I shall remember him in Myself, and If he remembers Me in a congregation, then I shall remember him in a better congregation.'"

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah does not listen as attentively to anything as He listens to a prophet with a melodious voice chanting the Qur’an audibly."

Narrated by Bukhari & Muslim

This Hadīth urges us to beautify and raise our voices when reciting the noble Qur’an. We ought to recite it in a sad tone while believing that the Qur'an makes us self-sufficient and in no need for other sources of information. "Chanting the Qur’an" means beautifying one’s voice in reciting, not singing the Qur’an like musical rhythms.

Al-Barā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "No two Muslims meet and shake hands except that their sins are forgiven before they part."

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

The Prophet (may Allah's peace and blessings be upon him) informed that no two Muslims meet on a way or the like, and one of them greets the other with a handshake, except that both of them will be forgiven before they part ways, whether physically or after finishing the handshake.

‘Abdullah ibn Mas‘ūd (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) say: "May Allah brighten the person who hears something from us and conveys it as he heard it, for perhaps the one to whom it is conveyed is more mindful than the hearer."

Narrated by At-Termedhy & Ibn Majah & Ahmad

The Prophet (may Allah's peace and blessings be upon him) prayed for brightness, joy, and beauty in this world, and that Allah grants the person the radiance, bliss, and bloom of Paradise in the Hereafter for whoever hears his Hadīth and memorizes it to convey it to others. Perhaps the one to whom the Hadīth is conveyed understands it better, has deeper insight, and is more capable of deriving rulings than the one who originally transmitted it. The first excels in memorization and transmission, while the second excels in understanding and deduction.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah, Exalted, has angels who wander in the roads seeking those who remember Him. When they find some people remembering Allah, the Almighty, they call one another and say: 'Come to what you were looking for' and they encircle them with their wings filling the space between them and the lowest heaven. Their Lord asks them, and He knows best: 'What are My slaves saying?' They reply: 'They are exalting You, glorifying You, praising You, and extolling You.' He asks: 'Have they seen Me?' They reply: 'No, by Allah they have not seen You.' He asks: 'What if they see Me?' Thereupon they reply: 'If they were to see You, they would engage more devoutly in worshiping, extolling, and glorifying You.' He says: 'What do they ask of Me?' They say: 'They ask You for Your Paradise.' Allah says: 'Have they seen it?' They say: 'No Lord, by Allah they have not seen it.' He says: 'What if they see it?' They reply: 'Were they to see it, they would be more keen, more zealous in seeking it, and would wish more for it.’ He says: 'From what are they seeking refuge?' They (the angels) say: 'They are seeking refuge from Hell.' He asks: 'Have they seen it?' They say: 'No. By Allah they have not seen it.' He says: 'What if they see it?' They say: 'If they were to see it, they would be more fearful of it and flee faster from it.' He says: 'Bear witness that I have forgiven them.' One of the angels says: 'There is amongst them so-and-so who is not one of them. He only came for another purpose.' He says: 'They are the people by virtue of whom their companion will in no way be unfortunate.'" Another narration reads: Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah has angels, other than the keepers, who wander about seeking Dhikr sessions. Once they find it, they sit with them and surround them with their wings filling the space between them and the lowest heaven. When they [the people in the gathering] depart, the angels ascend and rise to heaven. Then Allah, the Almighty, asks them - though He knows best - 'From where have you come?' They say: 'We have come from a gathering of Your slaves on earth. They were exalting You, glorifying You, witnessing that there is no deity but You, praising You, and asking You.' He says: 'What do they ask of Me?' They say: 'They ask You Your Paradise.' He says: 'Have they seen My Paradise?' They say: 'No, Lord.' He says: 'What if they see My Paradise?' They say: 'They also ask You for protection.' He says: 'What do they ask Me protection from?' They say: 'From Your Hell, O Lord.' He says: 'Have they seen My Hellfire?' They say: 'No.' He says: 'What if they see My Hell?' They say: 'They ask for Your forgiveness.' Then He says: 'I have forgiven them, and I have bestowed upon them what they asked for,and I have granted them refuge from what they sought protection from.' They say: 'O Lord, among them is so-and-so, a frequent sinner, who was merely passing by and sat down with them.' He says: 'They are the people by virtue of whom their companion will in no way be unfortunate.’"

Narrated by Bukhari & Muslim

This Hadīth narrates one of the manifestations of glorifying Dhikr sessions. The Prophet (may Allah's peace and blessings be upon him) said that Allah has assigned a certain group of angels, other than the keepers, to wander about in earth. These angels rove around the Muslims' streets, mosques, and houses seeking Dhikr sessions, to visit, attend, and listen to its participants. Al-Hāfizh said: "It appears that this specifically applies to assemblies where Allah is exalted." If they find a group of people remembering Allah, the Almighty, or a Dhikr session as in Muslim's narration, they call each other. The Prophet (may Allah's peace and blessings be upon him) described the angels in Dhikr sessions saying that they encircle them tight like a bracelet in the wrist. They surround them with their wings, until they reach the heavens. Then the Prophet (may Allah's peace and blessings be upon him) narrated the conversation between the Lord, the Exalted, and His noble angels: Their Lord asks them, though He knows best their affairs, to make mention of such people remembering Him in the exalted assembly of angels and to boast about them before the angels. "What are My slaves saying?" The angels reply that those people remembering Allah are saying: Glory be to Allah, praise be to Allah, there is no god but Allah, and Allah is the Most Great. They glorify Allah by saying "there is no god but Allah" because it entails the oneness of worship. Allah says: "'Have they seen Me?' They reply: 'No, by Allah they have not seen You.' He asks: 'What if they see Me?'" The angels reply: "If they were to see You, they would engage more devoutly in worshiping, extolling, and glorifying You", because diligence in worship is dependent on the extent of knowledge. Then Allah, Blessed and Exalted, asks them what such people are asking of Him, and the angels reply that they are asking Him for Paradise, i.e. they are remembering You and worshiping You aspiring to Your Paradise. The angels reply that if they were to see it, they would be ever more devoted to enter it. They would endeavor even more seriously to attain it, because hearing about something is not like seeing it. Allah says to the angels: "From what are they seeking refuge?" In other words what are they afraid of, and what are they asking their Lord to save them from? The angels reply that they are seeking refuge from Hellfire, i.e. they remember and worship their Lord out of fear from Hellfire, and they ask Him, the Almighty, to save them from it. Allah says: "What if they see it?" The angels reply that if they were to see it, they would exert themselves to flee therefrom, i.e. they would be more diligent in doing righteous deeds that would be a cause for saving them from Hellfire. Then Allah, the Almighty, says: "Bear witness that I have forgiven them." One of the angels says: "There is amongst them so-and-so who is not one of them. He only came for another purpose", i.e. he came because of a need he had to take care of and was sitting with them, will he be forgiven also? Allah, the Exalted, says that He grants such a person pardon because they are the people by virtue of whom their companion will in no way be unfortunate.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Allah says: 'If My slave intends to do an evil deed, do not write it down until he does it. If he does it, then write it as it is. If he does not do it for My Sake, then write it as a good deed for him. If he intends to do a good deed, but does not do it, then write it as a good deed for him (in reward). If he does it, then write it for him ten times up to seven hundred times (in reward).’”

Narrated by Bukhari & Muslim

This is Allah, the Almighty, addressing His angels, who are in charge of keeping records of human deeds. This discourse indicates divine generosity and forgiveness toward humans. For example, Allah says: “If My slave intends to do an evil deed, do not write it down until he does it.” Action could be an action of the heart, as it is normally an action of the organs. This is indicated in reports showing that actions of the heart are accounted for. One could be rewarded or punished for them. In this respect, Allah says: {Whoever intends [a deed] therein of deviation [in religion] or wrongdoing – We will make him taste of a painful punishment} [Sūrat al-Hajj: 25]. In an authentic Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: "If two Muslims meet with their swords, the killer and the one killed are both in Hellfire." The Companions said: "That is (understood regarding) the killer. What about the killed one?" He replied: "He was also eager to kill his brother." These texts specify the general indication of “If he intends to do an evil deed, do not write it down until he does it.” This understanding does not contradict the evil deed being not written against one who commits it, because intention of the heart is an act. The angels' writing of an evil deed “as it is” means as one sin. Allah says: {Whoever comes [on the Day of Judgment] with a good deed will have ten times the like thereof [to his credit], and whoever comes with an evil deed will not be recompensed except the like thereof; and they will not be wronged} [Sūrat al-An‘ām: 160]. He also says: {And whoever does righteous deeds, whether male or female, while being a believer – those will enter Paradise and will not be wronged, [even as much as] the speck on a date seed} [Sūrat An-Nisā': 124]. Not doing an evil deed for fearing Allah yields one reward. Not doing it for inability, or fear of people, or any other reason does not bring a reward but may rather bring one misdeed in one's account. Intending to do a good deed but failing to undertake it brings one reward. This is generosity from Allah, the Almighty. Mere intention to do a good deed brings one reward; doing it brings ten up to seven hundred rewards. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) attributed the saying to Allah, the Almighty. The saying of Allah is legislation that involves divine promises and merits. It is different from the Qur'an. It is not created; the speech of Allah is different from Allah's creation.

Bahz ibn Hakīm reported from his father from his grandfather that he said: I said: O Messenger of Allah, to whom should I be dutiful? he said: "Your mother, then your mother, then your mother, then your father, then the next in nearness and so on."

Narrated by Abu Daoud & At-Termedhy & Ahmad