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﴿ وَإِذۡ يَرۡفَعُ إِبۡرَٰهِـۧمُ ٱلۡقَوَاعِدَ مِنَ ٱلۡبَيۡتِ وَإِسۡمَٰعِيلُ رَبَّنَا تَقَبَّلۡ مِنَّآۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلۡعَلِيمُ ﴾

سورة البقرة

And [remember] when Abraham was raising the foundations of the House and Ishmael, [saying], “Our Lord, accept this from us, for You are the All-Hearing, the All-Knowing.

﴿ قَدۡ سَمِعَ ٱللَّهُ قَوۡلَ ٱلَّتِي تُجَٰدِلُكَ فِي زَوۡجِهَا وَتَشۡتَكِيٓ إِلَى ٱللَّهِ وَٱللَّهُ يَسۡمَعُ تَحَاوُرَكُمَآۚ إِنَّ ٱللَّهَ سَمِيعُۢ بَصِيرٌ ﴾

سورة المجادلة

Certainly has Allāh heard the speech of the one who argues [i.e., pleads] with you, [O Muḥammad], concerning her husband and directs her complaint to Allāh. And Allāh hears your dialogue; indeed, Allāh is Hearing and Seeing.

﴿ إِنَّ ٱللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٖۖ وَإِن تَكُ حَسَنَةٗ يُضَٰعِفۡهَا وَيُؤۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمٗا ﴾

سورة النساء

40. Surely! Allâh wrongs not even of the weight of an atom (or a small ant),[12] but if there is any good (done), He doubles it, and gives from Him a great reward.

﴿ ثُمَّ رَدَدۡنَٰهُ أَسۡفَلَ سَٰفِلِينَ ﴾

سورة التين

then We will reduce him to the lowest of the low[5],

﴿ تَبَٰرَكَ ٱسۡمُ رَبِّكَ ذِي ٱلۡجَلَٰلِ وَٱلۡإِكۡرَامِ ﴾

سورة الرحمن

78. Blessed be the Name of your Lord (Allâh), the Owner of Majesty and Honour.

﴿ فَكَذَّبُوهُ فَأَنجَيۡنَٰهُ وَٱلَّذِينَ مَعَهُۥ فِي ٱلۡفُلۡكِ وَأَغۡرَقۡنَا ٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَآۚ إِنَّهُمۡ كَانُواْ قَوۡمًا عَمِينَ ﴾

سورة الأعراف

64. But they belied him, so We saved him and those along with him in the ship, and We drowned those who belied Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.). They were indeed a blind people.

﴿ ٱلَّذِينَ ءَامَنُواْ وَتَطۡمَئِنُّ قُلُوبُهُم بِذِكۡرِ ٱللَّهِۗ أَلَا بِذِكۡرِ ٱللَّهِ تَطۡمَئِنُّ ٱلۡقُلُوبُ ﴾

سورة الرعد

28. Those who believed (in the Oneness of Allâh - Islâmic Monotheism), and whose hearts find rest in the remembrance of Allâh: verily, in the remembrance of Allâh do hearts find rest[6].

﴿ طسٓمٓ ﴾

سورة الشعراء

1. Tâ-Sîn-Mîm.

﴿ إِنَّ ٱللَّهَ لَعَنَ ٱلۡكَٰفِرِينَ وَأَعَدَّ لَهُمۡ سَعِيرًا ﴾

سورة الأحزاب

Indeed, Allāh has cursed the disbelievers and prepared for them a Blaze.

﴿ وَهُوَ يَخۡشَىٰ ﴾

سورة عبس

9. And is afraid (of Allâh and His punishment).

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‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "No soul gets killed wrongfully without the first son of Adam taking guilt for its blood because he was the first to institute the practice of murder."

Narrated by Bukhari & Muslim

This Hadīth reports the reason why the first son of Adam will share a part of the guilt or responsibility of all the blood that is spilled subsequent to him. The name of the killer is said to be Qābīl (Cain) and the victim Hābīl (Abel), but this was not reported with an authentic chain of transmission. Qābīl killed his brother Hābīl out of envy towards him. They are the first killer and victim among the children of Adam, so Qābīl is responsible for part of the sin of all the blood that is spilled after him because he was the first to commit murder, and everyone who murders after him has followed his example regardless of the means that they use.

Sahl ibn Sa‘d As-Sā‘idi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Were this world worth a wing of a mosquito in the sight of Allah, He would not have given the disbeliever a drink of water thereof."

Narrated by At-Termedhy

This Hadīth indicates the insignificance of this worldly life in the sight of Allah, and that it has no value. If it did have any value in Allah's sight, then He wouldn't have allowed a disbeliever to have a sip of water, let alone give him provisions and joyful pleasures. This worldly life is worthless in the sight of Allah, contrary to the Hereafter which is the eternal abode of bliss, prepared for the believers alone, apart from the disbelievers. For this reason, the believers should realize the reality of this worldly life and not attach themselves to it, for it is a passage way and not the permanent residence. They should only take from this worldly life what would benefit them in the Hereafter; Allah says in the Qur'an: {And whatever you have been given is an enjoyment of the life of this world and its adornment, and that which is with Allah is better and everlasting. Do you not comprehend? Is he whom We have promised an excellent promise (Paradise) which he will find true like him whom We have made to enjoy the luxuries of the life of this world, then on the Day of Resurrection, he will be among those brought to be punished in the Hellfire?} [Sūrat al-Qasas: 60-61]

Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Two eyes will not be touched by the Fire: an eye which has wept out of fear of Allah, and an eye which has spent the night guarding in the cause of Allah."

Narrated by At-Termedhy

The Fire of Hell will not touch an eye that cried out of fear of Allah, the Almighty. When a person remembers the greatness of Allah, His power over His servants, and, at the same time, he recalls his own state and his negligence in fulfilling the rights of Allah upon him, he weeps in hope of receiving Allah's mercy and in fear of His wrath and punishment. Such a person is promised to be saved from the Fire. Another eye that the Fire will not touch is an eye that stayed up at night guarding in the cause of Allah in battlefields and on Muslim frontiers to protect the lives of Muslims. The statement: "Two eyes will not be touched by the Fire," is a figure of speech whereby a part of something is mentioned with the intention of referring to the whole. Thus, the intended meaning is that the person who weeps out of fear of Allah, as well as he who spends the night guarding in the cause of Allah, Allah will make their whole bodies (not just the eyes) forbidden to the Fire.

Ka‘b ibn ‘Iyad (may Allah be pleased with him) reported that he heard the Messenger (may Allah's peace and blessings be upon him) say: "Every Ummah has a trial, and the trial of my Ummah is wealth."

Narrated by At-Termedhy - An-Nasaa’i - Narrated by Ahmad

Ka‘b ibn ‘Iyad (may Allah be pleased with him) reported that he heard the Messenger (may Allah's peace and blessings be upon him) say: "Every Ummah has a trial, and the trial of my Ummah is wealth." This is a test for people, as wealth distracts one away from acts of worship and makes one forget the Hereafter.

Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "All of my Ummah may be forgiven except those who commit sin openly. One kind of committing sin openly is when one commits something during the night, then the morning comes and Allah has screened it, but he says: 'O So-and-so, last night, I did such-and-such.' Though he spent the night screened by his Lord (none knowing about his sin), in the morning he removes Allah's screen from himself."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) clarified that it is hoped for the Muslim sinner to be pardoned and forgiven by Allah except for the one who declares his sin out of boastfulness and rudeness. Such a person does not deserve pardon as he sins at night, then, although Allah conceals his sin, in the morning, he tells others of committing such-and-such sin the night before. He spends his night screened by his Lord, but he removes Allah's screen in the morning and exposes himself.

Jābir (may Allah be pleased with him) reported: I heard the Prophet (may Allah's peace and blessings be upon him) three days before his death saying: "Let none of you die except while having good expectations of Allah."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) is urging Muslims not to die except while having good expectations of Allah by making their hope for Allah's mercy and pardon outweigh when being in a state of moribundity. Because fear is required to improve deeds; however, this is not a state for offering deeds. Hence, the prevalence of hope is required here.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If I had gold equal to the mountain of Uhud, it would please me that I should have nothing left of it with me after the passage of three nights, except what I might retain to repay a debt."

Al-Bukhari and Muslim. This is the wording of Al-Bukhari

If I had a wealth of pure gold that is equal to the mountain of Uhud, I would spend all of it in the cause of Allah and would not keep anything thereof, expect what I need for fulfilling rights and repaying my debts.

Al-Mustawrid ibn Shaddād (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "This world in comparison with the Hereafter is like the amount of water one of you gets when he dips his finger in the sea. Let him see what his finger returns with."

Narrated by Muslim

Meaning of this Hadīth: If you wish to know the reality of this world in comparison to the Hereafter, then put your finger in the sea and take it out, then look at what it comes back with. What it comes back with is nothing compared to the water in the sea. This is exactly what this world means in terms of its short duration and the perishing of its pleasures in comparison to the Hereafter which is everlasting and its pleasures are eternal. Allah, the Almightyو says: {But little is the enjoyment of the life of this world as compared with the Hereafter} [Sūrat at-Tawbah: 38]. Everything that one is given in this worldly life of riches and pleasures are short-term and mixed with pains and vexations. He brags and boasts about his worldly gains, while they are only temporary. They soon perish and are succeeded with sorrow and regret. Allah says: {And whatever of things you have been given, are only for the enjoyment of worldly life and its adornment. And what is with Allah is better and more lasting; so will you not then use reason?} [Sūrat al-Qasas: 60] What is with Allah of eternal bliss, joyous life, and fancy abodes is better in quality and quantity, and it will be everlasting and forever.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: One day the Prophet (may Allah's peace and blessings be upon him) sat on the pulpit, and we sat around him. He said: "Verily, among the things I fear the most for you after me is the splendor and adornment of this worldly life when they become plentifully available to you." A man said: O Messenger of Allah, can good bring forth evil? The Prophet (may Allah's peace and blessings be upon him) remained silent, and it was said to him: What is the matter with you? You are talking to the Prophet (may Allah's peace and blessings be upon him) while he is not talking to you. We noticed that he was receiving revelation. He said: He wiped off his sweat and said: "Where is the questioner?" It seemed as if he liked his question. He said: "Verily, good does not bring forth evil, but some of what grows in spring kills or is about to kill except for the eater of Khadrā’ (kind of plant) that eats until both its flanks expand, then it faces the sun and defecates and urinates and starts to graze again. This wealth is, indeed, green and sweet. A good companion of the Muslim, it is from which he gives to the needy, the orphan, and the wayfarer—or as the Prophet (may Allah's peace and blessings be upon him) said. Whoever takes it unlawfully is like the one who eats but is never satiated, and it will be a witness against him on the Day of Judgment."

Narrated by Bukhari & Muslim

One day the Prophet (may Allah's peace and blessings be upon him) sat on the pulpit talking to his Companions and he said: What I fear most for you after me is what is disclosed to you of the blessings of the earth, splendor, adornment, and pleasures of this world and what it contains of the various types of possessions, clothes, crops, and other things that people take pride in their beauty despite their being transient. A man said: The splendor of this worldly life is a blessing from Allah, so how could such a blessing turn into misfortune and punishment?! People blamed the questioner when they noticed how the Prophet (may Allah's peace and blessings be upon him) remained silent, thinking that he had aroused his anger. However, it became clear that he (may Allah's peace and blessings be upon him) was receiving revelation, and he, then, started wiping the sweat off his forehead. He said: Where is the questioner? He said: Here I am. He (may Allah's peace and blessings be upon him) praised Allah and commended Him then said: True goodness brings nothing forth but goodness; however, this splendor is not purely good given the temptation and competition it leads to and how it distracts people from focusing duly on the Hereafter. Then he gave an example saying: The plants and Khadir of the spring, which is a kind of plant the cattle like, could kill or almost kill because of excessive eating that leads to repletion. An exception to this is the eater of the Khadir that eats until both sides of its belly are filled, then it turns to face the sun and throws the dung out of its belly or urinates, then it brings up what is in its belly and chews then swallows it, and then it starts to graze again. This wealth is like a green and sweet plant that could kill or almost kill if it is too much unless a small amount, which is needed, is only used thereof to fulfill sufficiency through lawful channels, for in this case it causes no harm. It could be a good companion to the Muslim if he gives the needy, the orphan, and the wayfarer from it. Whoever takes it rightfully, it will be blessed for him, but whoever takes it wrongfully will be like the one who eats and is never satiated, and it will be a witness against him on the Day of Judgment.

Abu Hurayrah (may Allah be pleased with him) reported the Prophet (may Allah's peace and blessings be upon him) said: “Anyone spends a pair in the way of Allah will be called from the gates of Paradise: 'O slave of Allah, this is good! So, whoever was from the people of prayer will be called from the gate of prayer; whoever was from the people of Jihad will be called from the gate of Jihad; whoever was from the people of fasting will be called from the gate of Ar-Rayyān; and whoever was from the people of charity will be called from the gate of charity.'" Abu Bakr (may Allah be pleased with him) said: "May my father and mother be sacrificed for you, O Messenger of Allah! Whoever is called from one of these gates will have nothing to worry about. Will anyone be called from all of those gates?" He said: “Yes, and I hope that you will be one of them."

Narrated by Bukhari & Muslim