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﴿ وَٱللَّهُ ٱلَّذِيٓ أَرۡسَلَ ٱلرِّيَٰحَ فَتُثِيرُ سَحَابٗا فَسُقۡنَٰهُ إِلَىٰ بَلَدٖ مَّيِّتٖ فَأَحۡيَيۡنَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۚ كَذَٰلِكَ ٱلنُّشُورُ ﴾

سورة فاطر

It is Allah Who sends the winds which stir up clouds, then We drive them to a dead land and revive therewith the earth after its death. Such will be the Resurrection.

﴿ فَمَنِ ٱبۡتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُوْلَٰٓئِكَ هُمُ ٱلۡعَادُونَ ﴾

سورة المؤمنون

But whoever seeks beyond that, then those are the transgressors -

﴿ فَإِنَّهُمۡ لَأٓكِلُونَ مِنۡهَا فَمَالِـُٔونَ مِنۡهَا ٱلۡبُطُونَ ﴾

سورة الصافات

They will certainly eat from it, filling their bellies.

﴿ وَيَوۡمَ يُعۡرَضُ ٱلَّذِينَ كَفَرُواْ عَلَى ٱلنَّارِ أَذۡهَبۡتُمۡ طَيِّبَٰتِكُمۡ فِي حَيَاتِكُمُ ٱلدُّنۡيَا وَٱسۡتَمۡتَعۡتُم بِهَا فَٱلۡيَوۡمَ تُجۡزَوۡنَ عَذَابَ ٱلۡهُونِ بِمَا كُنتُمۡ تَسۡتَكۡبِرُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّ وَبِمَا كُنتُمۡ تَفۡسُقُونَ ﴾

سورة الأحقاف

And the Day those who disbelieved are exposed to the Fire [it will be said], "You exhausted your pleasures during your worldly life and enjoyed them, so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient."

﴿ عُرُبًا أَتۡرَابٗا ﴾

سورة الواقعة

37. Loving (their husbands only), (and) of equal age.

﴿ وَضَرَبَ ٱللَّهُ مَثَلٗا قَرۡيَةٗ كَانَتۡ ءَامِنَةٗ مُّطۡمَئِنَّةٗ يَأۡتِيهَا رِزۡقُهَا رَغَدٗا مِّن كُلِّ مَكَانٖ فَكَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَٰقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا كَانُواْ يَصۡنَعُونَ ﴾

سورة النحل

112. And Allâh puts forward the example of a township (Makkah), that dwelt secure and well-content: its provision coming to it in abundance from every place, but it (its people) denied the Favours of Allâh (with ungratefulness). So Allâh made it taste extreme of hunger (famine) and fear, because of that (evil, i.e. denying Prophet Muhammad صلى الله عليه و سلم) which they (its people) used to do[22].

﴿ فَخَرَجَ مِنۡهَا خَآئِفٗا يَتَرَقَّبُۖ قَالَ رَبِّ نَجِّنِي مِنَ ٱلۡقَوۡمِ ٱلظَّٰلِمِينَ ﴾

سورة القصص

So he left it, fearful and anticipating [apprehension]. He said, "My Lord, save me from the wrongdoing people."

﴿ وَلَوۡلَآ أَن يَكُونَ ٱلنَّاسُ أُمَّةٗ وَٰحِدَةٗ لَّجَعَلۡنَا لِمَن يَكۡفُرُ بِٱلرَّحۡمَٰنِ لِبُيُوتِهِمۡ سُقُفٗا مِّن فِضَّةٖ وَمَعَارِجَ عَلَيۡهَا يَظۡهَرُونَ ﴾

سورة الزخرف

33. And were it not that mankind would have become of one community (all disbelievers, desiring worldly life only), We would have provided for those who disbelieve in the Most Gracious (Allâh), silver roofs for their houses, and elevators whereby they ascend,

﴿ وَإِخۡوَٰنُهُمۡ يَمُدُّونَهُمۡ فِي ٱلۡغَيِّ ثُمَّ لَا يُقۡصِرُونَ ﴾

سورة الأعراف

202. But (as for) their brothers (the devils) they (i.e. the devils) plunge them deeper into error, and they never stop short.

﴿ وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلۡوَعۡدُ إِن كُنتُمۡ صَٰدِقِينَ ﴾

سورة يس

And they say, "When is this promise, if you should be truthful?"

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‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: “When Allah wants to punish a people, the punishment befalls whoever is among them, then they will be resurrected according to their deeds.”

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) tells that when Allah wants to inflict punishment upon people as a penalty for their bad deeds, the punishment befalls whoever is among them even those among them who are not like them (do not commit the same sins). It means that Allah, the Almighty, destroys all people when evil becomes rampant and sins are committed openly. On the day of Judgment, each of them will be resurrected according to his own deeds. If the deeds are righteous, then the outcome shall be good; otherwise, it shall be bad. Such punishment serves as a means of purification for the righteous people and a means of revenge against the evil ones. Resurrecting the righteous according to their deeds is an act of justice, because they will be rewarded for these good deeds in the Hereafter. In this life, however, whatever befalls them of affliction is expiation for any bad deed they have done. Thus, the punishment sent upon the sinners in the worldly life encompasses those who were with them but did not disapprove of their sins, as a consequence of the adulation they showed to the sinners. Then, on the Day of Judgment, each of them will be recompensed according to his deeds.

Mu‘ādh ibn Jabal (may Allah be pleased with him) reported: One morning, the Messenger of Allah (may Allah's peace and blessings be upon him) stayed home and did not come out to offer the Fajr prayer until the sun almost rose. Then he came out in a hurry and led us in the prayer, which he performed quicker than at his usual pace. After the prayer was over, he asked us to remain in our places, and then he said to us: "I will tell you what caused me to be late. I got up at night to pray. I made ablution and then prayed as much as Allah willed me to pray. I dozed off while praying and fell into a deep sleep, whereupon I saw My Lord, Glorified and Exalted, in the best appearance. He said to me: 'O Muhammad.' I said: 'Here I am, my Lord.' He said: 'Do you know what the higher assembly (of angels) argue about?' I said: 'My Lord, I do not know.' He asked me three times, and then I saw Him put His Palm between my shoulders until I felt the coolness of His fingertips between my breasts. Consequently, everything became clear to me and I had knowledge. He asked me: 'O Muhammad.' I said: 'Here I am, my Lord.' He said: 'Do you know what the higher assembly (of angels) argue about?' I said: 'About acts of expiation (for sins).' He said: 'What are they?' I said: 'Walking to join congregational prayers, sitting in the mosques after prayers, and performing ablution properly when it is difficult (to do so).' He asked me: 'Then about what else?' I said: 'Feeding people, lenient speech, and offering prayer at night while the people are asleep.' He said: 'Ask Me anything.' I said: 'O Allah, I ask You to help me do good deeds and abstain from evil ones, to grant me the love of the poor and needy, and to forgive me and have mercy on me. And if it is Your Will that You put some people to trial (regarding their faith), then make me die without being put to that trial. I ask You to grant me Your Love, the love of those who love You, and the love of deeds that bring me closer to Your Love." The Messenger of Allah (may Allah's peace and blessings be upon him) then said: "These words are true, so study them and then learn them."

Narrated by At-Termedhy - Narrated by Ahmad

Mu‘ādh ibn Jabal (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) was late one morning in coming out to lead them in the Fajr prayer, until it was almost time for sunrise. Then he came out hurriedly, ordered them to make the Iqāmah, and led them in a relatively quick prayer. When he finished the prayer, he ordered them to remain in their places in the rows. Then he told them about the reason for his coming late to the Fajr prayer. He said that he got up at night, made ablution, prayed as much voluntary prayer as Allah willed him to pray, and then fell asleep during his prayer. In his sleep, he had a vision of His Lord, the Exalted, in the best appearance, and He asked him: “What do the close angels talk about?” He said: “I do not know.” This question and answer occurred three times. Then the Exalted Lord put His palm between the Prophet’s shoulders until the Prophet felt the coolness of Allah’s Fingers in his chest. The Prophet’s description of his Lord, the Almighty, is truthful. It is obligatory to believe in it just as Allah described Himself, without drawing any similarities between Him and His creation. Whoever has difficulty in understanding this, then let him say what those who are firmly grounded in knowledge have said: as Allah says about them in the Qur’an: {We believe in it, all of it is from our Lord}, and he should not burden himself with trying to interpret what he has no knowledge of, lest it leads him to ruin. Any time the believers hear speech which is similar to this, they should say: this is what Allah and His Messenger told us, and Allah and His Messenger have said the truth. This only increases their faith and submission to their Lord. When the Lord placed His hand between the Prophet’s shoulders, everything was revealed to him and he knew the answer to the question, so he said: “They are talking and discussing and arguing the traits that expiate sins.” Their arguing is that they compete in recording those deeds and taking them up to the heavens, or their discussing the virtue and nobility of those deeds. These deeds are: walking to the congregational prayer, sitting in the mosque after the prayer to recite Qur’an and Dhikr, listening to knowledge and teaching it to others, and performing a perfect ablution when it is difficult to do so, as in the case of extremely cold weather. Then the Lord said to him: “And then what are the close angels arguing about?” The Prophet answered: “Feeding people, speaking to people with good kind words, and praying at night (voluntary night prayer) while the people are asleep.” Then the Lord said to him: “Ask me whatever you want.” So the Prophet asked Allah to grant him success in doing good deeds and shunning evil deeds; to make him love the poor and less fortunate; to forgive him and have mercy upon him; and that if Allah willed to put a people through a trial that might lead them astray, he would take his life without being put to that trial or being led astray by it. He also asked Him to grant him love of Him, and love of those who love Allah, and love of everything that gets one closer to Allah. Finally, the Prophet (may Allah's peace and blessings be upon him) told his Companions that this vision was true and ordered them to study it and learn the meanings and rulings that it implies.

Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When Allah fashioned Adam in Paradise, He left him (in the form He created him) as long as He desired to leave him (i.e. for a certain period of time). Satan started to go round Adam looking at him. Once he saw that Adam had a hollow body, he realized that he was a weak creature."

Narrated by Muslim

When Allah created Adam in Paradise and shaped his image, He left him for some time before blowing life into him. So Satan started to walk around him in circles and look closely at him to find out what this creation was. When he saw that Adam was hollow on the inside, he knew that it was a weak creature that does not have the ability to ward off the whispering of Satan, or he knew that that creature would commit a sin motivated by his insides (since he sinned by eating from the forbidden tree), or he knew that creatures that are hollow on the inside are weak. Some people considered the words: "in Paradise" to be problematic, given the narrations that say that Allah created Adam from different parts of the earth. The answer that was given to those people is that it is possible that Adam was left like that until he went through several stages and his image was ready for the breathing of life into it, then it was carried to Paradise where life was blown into him there.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If Allah, the Almighty, loves a slave, He calls out to Jibrīl and says: 'Verily, Allah, the Almighty, loves so-and-so; so love him.' So, Jibrīl loves him and announces to the inhabitants of the heavens: 'Verily, Allah loves so- and-so; so love him;' and the inhabitants of the heavens (the angels), thus, love him, and then he is granted acceptance on earth." A narration of Muslim reads: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, if Allah, the Almighty, loves a slave, He calls Jibrīl and says: 'I love so-and-so; so love him.' Jibrīl, thus, loves him. Then Jibrīl announces in the heavens saying: 'Allah loves so-and-so; so love him;' then the inhabitants of the heavens (the angels) also love him; and then he is granted acceptance on earth. And if Allah hates a slave, He calls Jibrīl and says: 'I hate so- and-so, so hate him.' Jibrīl, thus, hates him. Then Jibrīl announces among the inhabitants of the heavens: 'Allah hates so- and-so, so hate him.' Then he becomes the object of hatred on earth."

Narrated by Bukhari & Muslim

When Allah, the Almighty, loves someone, He calls out to Jibrīl – and this is a preference for him over the other angels – and says: "I love so-and-so, so love him." So Jibrīl loves him and calls out to the inhabitants of the heavens that Allah loves so-and-so, so they too must love him. Then all the inhabitants of the heavens (the angels) love him. Then he is granted acceptance on earth, so he becomes loved by the people on earth from among the believers and religious ones. When Allah hates someone, He calls out to Jibrīl and says: "I hates so-and-so, so hate him." So Jibrīl hates him, in accordance with the hatred of Allah for that person. Then Jibrīl calls out to the inhabitants of the heavens and tells them that Allah hates so-and-so, so they too must hate him, and they, thus, hate him. Then hatred for him is placed on the earth and he becomes hated and loathed by the people on earth.

Anas ibn Mālik and Abu Hurayrah (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said that Allah, the Almighty, said: "If the slave draws closer to Me by a hand-span, I shall draw closer to him by a cubit; and if he draws closer to Me by a cubit, I shall draw closer to him by the span of two outstretched arms. If he comes to Me walking, I shall come to him running."

Narrated by Bukhari - Narrated by Bukhari & Muslim

Whoever draws near to Allah with acts of obedience, even if small, Allah will multiply them and reward him greatly. The more he obeys Allah, the more Allah increases his reward and hastens to him with His mercy and favor. This interpretation is based on the premise that this Hadīth is not one about the Attributes of Allah, as is the approach of a group of the scholars of Ahl As-Sunnah Wa al-Jamā‘ah who affirm the divine attributes, including Ibn Taymiyyah. Another group affirmed the attribute of running for Allah, the Almighty, without asking 'how'.

‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Anyone loves to meet Allah, Allah loves to meet him; and anyone dislikes to meet Allah, Allah dislikes to meet him." I said: "O Messenger of Allah, does this mean the aversion to death, for we all hate death?" He said: "It is not that, but when a believer is given (glad) tidings of the mercy of Allah, His Pleasure, and His Paradise, he loves to meet Allah, and Allah also loves to meet him. When a disbeliever is given (bad) tidings of the punishment of Allah and His wrath that shall afflict him, he dislikes to meet Allah and Allah also dislikes to meet him."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) said: "Anyone loves to meet Allah, then Allah loves to meet him; and anyone dislikes to meet Allah, then Allah also dislikes to meet him." So ‘Ā'ishah (may Allah be pleased with her) asked: "Do you mean the aversion to death, O Messenger of Allah? In fact, all of us dislike death." He answered: "It is not as you think." Then he explained to her that the believer believes in the great reward and countless gifts that Allah prepared for the believers in Paradise, so he loves this. He doesn't care much about the worldly life and considers it very little, because he will eventually travel to a better life in Paradise. Therefore, he loves to meet Allah, especially at the time of death when he is given the glad tidings of Allah's pleasure and mercy. He loves to meet Allah and looks forward to this meeting, and Allah similarly looks forward to this meeting. As for the disbeliever (may Allah protect us from his case!), when he is given the bad tidings of the punishment and wrath of Allah, he dislikes to meet Allah, and in turn Allah dislikes to meet him. There is a Hadīth, which states that when the disbeliever is dying and receives the bad tidings of Allah's wrath and anger, his soul disperses inside his body and refuses to exit. Accordingly, the disbeliever's soul is harshly pulled out of the body and forcibly taken away because it is given the bad tidings of evil destination. Allah, the Almighty,, said: {And if you could but see when the wrongdoers are in the overwhelming pangs of death while the angels extend their hands, [saying]: "Discharge your souls!} [Sūrat al-An‘ām: 93]

Anas ibn Mālik (may Allah be pleased with him) reported that people said: "O Messenger of Allah, the prices have shot up, so fix the prices for us." The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Indeed, Allah is the One who fixes prices, the Withholder, the Extender, and the Provider. Indeed, I wish to meet Allah while none of you will have any claim against me for an injustice regarding blood or property."

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

During the time of the Prophet (may Allah's peace and blessings be upon him), prices of commodities increased, so the people asked him to fix the prices of the commodities for them. The Messenger of Allah (may Allah’s peace and blessings be upon him) said to them: “Indeed, Allah is the One who fixes prices, the Withholder, the Extender, and the Provider.” This means that Allah, the Almighty, is the One who causes the prices of things to decline and rise. He is also the One who reduces the provisions for whomever He wills, and extends the provisions for whomever He wills. In other words, anyone who attempts to fix the prices will be opposing and challenging Allah in what He wills, and will most probably deny people their rights of raising and lowering prices, which Allah has entrusted them with. Then he said: “Indeed, I wish to meet Allah while none of you will have any claim against me for an injustice regarding blood or property.” This is an indication that what prevented him from fixing the price was the fear that he would wrong them in their wealth, since fixing the prices of commodities involves a sort of disposing of them without the permission of their owners, and this is considered injustice. However, if the vendors – for example traders and the like – agreed to raise the prices of what they have out of selfishness, then the ruler would become entitled to determining a fair price for the goods in order to establish justice between the sellers and buyers. This also conforms to the general principle of bringing about benefits and eliminating evil. If no agreement happened between the traders, and the prices went up only due to the high demand and low supply without any deceit, then it would not be the ruler’s right to determine the prices. Rather, he should leave the citizens so that Allah provides for some through others. Thus, it is not permissible for the traders to raise the prices over what is customary, nor is fixing the prices permissible. This is the proper understanding and interpretation of the Hadīth.

Ya‘la ibn Umayyah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) saw a man bathing in an open area without a lower garment. So he mounted the pulpit, praised and extolled Allah, and said: "Verily, Allah, Glorified and Exalted, is characterized by modesty and concealment, and He loves modesty and concealment. Therefore, when any of you bathes, let him conceal himself."

An-Nasaa’i - Narrated by Abu Daoud

The Prophet (may Allah's peace and blessings be upon him) saw a man bathing in a wide open area while being naked. Thus, he ascended the pulpit, praised Allah and extolled Him, then he said: "Verily, Allah, Glorified and Exalted, is characterized by modesty and concealment, and He loves modesty and concealment. Therefore, when any of you bathes, let him conceal himself." Among the beautiful names of Allah, the Almighty, are Al-Hayiyy (the Shy and Modest One) and As-Sittīr (the Concealer), and He loves modesty and concealment. Hence, the Muslim should not expose his private parts in front of people when he is bathing, rather, it is obligatory for him to cover himself. Allah, the Almighty, is described as Modest in a manner that befits Him, not like the modesty of creatures, which is basically a change and embarrassment that overcome one when fearing blame or dispraise. Rather, the modesty of Allah is leaving whatever does not befit the vastness of His mercy, the perfection of His generosity and munificence, and the greatness of His forbearance and pardon.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah said: If My slave draws close to Me by a hand-span, I shall draw close to him by a cubit, and if he draws close to Me by a cubit, I shall draw close to him by an outstretched arm span, and if he draws close to Me by an outstretched arm span, I shall hasten towards him."

Narrated by Muslim

If the slave gets close to Allah by a hand-span, Allah will get close to him by a cubit. If the slave gets close to Allah by something more than that, Allah will get close to him by an even wider span. If the slave comes towards his Lord, Allah will come towards him even faster. Getting close and coming forth are both confirmed attributes of Allah, Glorified and Exalted, and we believe in them without giving them a special form or example, and without distorting the meaning or interpreting them figuratively.

‘Ā'ishah (may Allah be pleased with her) said: "Praise be to Allah Whose hearing encompasses all voices. Khawlah came to the Messenger of Allah (may Allah's peace and blessings be upon him) complaining about her husband, but I could not hear what she was saying. Then Allah, Glorified and Exalted, revealed the verse: {Certainly has Allah heard the speech of the one who argues with you [O Muhammad] concerning her husband and directs her complaint to Allah. And Allah hears your dialogue.} [Sūrat al-Mujādilah: 1]."

Narrated by Ibn Majah - Narrated by Bukhari - An-Nasaa’i - Narrated by Ahmad