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﴿ وَنَرِثُهُۥ مَا يَقُولُ وَيَأۡتِينَا فَرۡدٗا ﴾

سورة مريم

80. And We shall inherit from him (at his death) all that he talks of (i.e. wealth and children which We have bestowed upon him in this world), and he shall come to Us alone.

﴿ 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?

﴿ بَلِ ٱدَّٰرَكَ عِلۡمُهُمۡ فِي ٱلۡأٓخِرَةِۚ بَلۡ هُمۡ فِي شَكّٖ مِّنۡهَاۖ بَلۡ هُم مِّنۡهَا عَمُونَ ﴾

سورة النمل

Rather, their knowledge is arrested concerning the Hereafter. Rather, they are in doubt about it. Rather, they are, concerning it, blind.

﴿ كَمۡ تَرَكُواْ مِن جَنَّٰتٖ وَعُيُونٖ ﴾

سورة الدخان

25. How many of gardens and springs that they [Fir‘aun’s (Pharaoh) people] left behind,

﴿ الٓرۚ كِتَٰبٌ أَنزَلۡنَٰهُ إِلَيۡكَ لِتُخۡرِجَ ٱلنَّاسَ مِنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ بِإِذۡنِ رَبِّهِمۡ إِلَىٰ صِرَٰطِ ٱلۡعَزِيزِ ٱلۡحَمِيدِ ﴾

سورة إبراهيم

Alif Lām Ra[1]. This is a book that We have sent down to you, so that you may bring people out of the depths of darkness into the light, by their Lord’s permission, to the path of the All-Mighty, the Praiseworthy.

﴿ وَلَنُسۡكِنَنَّكُمُ ٱلۡأَرۡضَ مِنۢ بَعۡدِهِمۡۚ ذَٰلِكَ لِمَنۡ خَافَ مَقَامِي وَخَافَ وَعِيدِ ﴾

سورة إبراهيم

and We will make you dwell in the land after them. This is for those who fear standing before Me[6], and who fear My warning.”

﴿ لَّا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتَقۡعُدَ مَذۡمُومٗا مَّخۡذُولٗا ﴾

سورة الإسراء

Do not make [as equal] with Allāh another deity and [thereby] become censured and forsaken.

﴿ قَالَ عِلۡمُهَا عِندَ رَبِّي فِي كِتَٰبٖۖ لَّا يَضِلُّ رَبِّي وَلَا يَنسَى ﴾

سورة طه

52. [Mûsâ (Moses)] said: "The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor He forgets."

﴿ أَلَيۡسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧيَ ٱلۡمَوۡتَىٰ ﴾

سورة القيامة

Is not that [Creator] Able to give life to the dead?

﴿ فَٱلۡجَٰرِيَٰتِ يُسۡرٗا ﴾

سورة الذاريات

3. And (the ships) that float with ease and gentleness.

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Anas (may Allah be pleased with him) passed by some boys, so he greeted them with Salām and said that the Prophet (may Allah's peace and blessings be upon him) used to do so (greet children with Salām).

Narrated by Bukhari & Muslim

This Hadīth encourages the Muslim to be humble and to spread the greetings of Salām to everyone. It also shows the Prophet's humbleness as he used to greet young children while passing by them, and his Companions (may Allah be pleased with him) followed him in doing this. Anas (may Allah be pleased with him) used to pass by the children and greet them. He used to pass by them in the market while they were playing and he would greet them with Salām, and he said that the Prophet (may Allah's peace and blessings be upon him) used to do the same thing, i.e. greet the children while passing by them. This is a reflection of the humbleness and exemplary manners of the Prophet, and a manifestation of his approach in teaching and guiding the children. If grown ups greet children, they become accustomed to this and it eventually becomes their instinct habit.

Ibn ‘Abbās (may Allah be pleased with him) reported that ‘Ali ibn Abi Tālib (may Allah be pleased with him) came out of the house of the Messenger of Allah (may Allah's peace and blessings be upon him) during his final illness. The people asked: "O Abu al-Hasan, how is the Messenger of Allah this morning?" He said: "He is feeling better this morning, by the grace of Allah."

Narrated by Bukhari

Ibn ‘Abbās (may Allah be pleased with him) reported that ‘Ali ibn Abi Tālib (may Allah be pleased with him) came out of the house of the Prophet (may Allah's peace and blessings be upon him) during his final illness. ‘Ali, the son-in-law and paternal cousin of the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about the health of the Prophet (may Allah's peace and blessings be upon him) that morning. This expresses the Companions' care, love, and concern for the Prophet (may Allah's peace and blessings be upon him). They asked ‘Ali (may Allah be pleased with him): "How is the Prophet (may Allah's peace and blessings be upon him) this morning?" ‘Ali said: "He is feeling better this morning, by the grace of Allah."

At-Tufayl ibn Ubay ibn Ka‘b reported that he used to visit Abdullāh ibn ‘Umar (may Allah be pleased with him) in the morning and accompany him to the market. Abdullāh would offer greetings of peace to every one he met on the way, be they sellers of petty goods, store owners, or poor people. At-Tufayl said: "One day when I went to Abdullāh ibn ‘Umar, he asked me to accompany him to the market. I said to him: "What do you do in the market if you do not sell, nor ask about merchandise, nor offer a price for them, nor you sit in the market gatherings? and said to him: Let us sit here and talk." He replied: "O Abu Batn, we only go to the market to greet with peace everyone we meet."

Maalik

Hadīth explanation: At-Tufayl ibn Ubay ibn Ka‘b used to visit ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) and then go to the market with him. At-Tufayl recounts that when they entered the market, Ibn ‘Umar would greet everyone he passed, whether they were sellers of insignificant or precious goods, the poor, or anyone else. In other words, he would greet everyone he met, young or old, rich or poor, etc. At-Tufayl says that one day he went to see ‘Abdullāh ibn ‘Umar and Ibn ‘Umar asked him to accompany him to the market. At-Tufayl asked him why he goes to the market even though he does not sell, buy, ask about merchandise, or barter with the sellers; i.e. he does not do any of the things that people usually do at the market. What is the use of going to the market if he does not have anything to do there? So Ibn ‘Umar explained to him that his purpose was not to buy something or to sit in the marketplace, but rather to receive reward and blessings from greeting the people with the Salām. This is a great indication of Ibn ‘Umar's keenness to implement the Sunnah of spreading the greeting of peace among people, because he knew that this was an easy way to attain rewards. The greetings of Salām are a few words that cost nothing to say, yet yield an immense reward.

Abu Juray al Hujaymi (may Allah be pleased with him) reported: I went to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "Upon you be peace, O Messenger of Allah." He said: "Do not say 'Upon you be peace' for 'Upon you be peace' is the greeting of the dead."

Narrated by At-Termedhy - Narrated by Abu Daoud

The meaning of the Hadīth: A man went to the Prophet (may Allah's peace and blessings be upon him) and greeted him saying: "Upon you be peace, O Messenger of Allah." So the Prophet forbade him from greeting in that way. And because the Prophet disliked his greeting, he even did not reply to it and told him that this is the way to greet the dead (not the living). Then the Prophet taught him the proper way to greet as mentioned in another Hadīth: "Say peace be upon you". The Prophet's statement that this was the greeting of the dead does not mean that this is what should be said when visiting the graves, because the way of greeting the dead has been reported from the Prophet while visiting the graves as: "Peace be upon you, O dwellers of the abode of the believers." Rather, he said that in reference to the way people used to greet the dead in the pre-Islamic era.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "None of you should wish for death. Either he is a doer of good, so he may do more good; or he is an evildoer, so he may give up evil deeds." In a narration, Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "None of you should wish for death, nor ask for it before it comes to him; for when any of you dies, his deeds stop, and the believer's life span only adds good to him."

Narrated by Bukhari & Muslim

In the Prophet's statement "None of you should wish for death", the prohibition here indicates unlawfulness, because in wishing for death there is a kind of displeasure with the decree of Allah, and the believer must be patient when a calamity befalls him. When he is patient during hardships, he will achieve two important things: 1. Expiation of sins- because no worry, grief or annoyance befalls a person except that Allah expiates his sins for it - even the prick of a thorn expiates his sins; 2. If he succeeds in anticipating reward from Allah, and is patient for the sake of Allah, then he will be rewarded. Regarding his wish for death, this is an indication of lack of patience and content with what Allah, Exalted and Glorified, has decreed. The Messenger of Allah (may Allah's peace and blessings be upon him) explained that if he is of the doers of good, he will increase in good deeds while still alive, since the believer may still increase in good deeds as long as he is living, even if he is afflicted with a calamity. On the other hand, if he is an evildoer who committed sins, he may give up his evil ways, i.e. seek the pleasure and pardon of Allah, so then he will die after having repented of his sins. So do not wish for death, because the matter in its entirety is decreed. So one should be patient and anticipate reward from Allah, because nothing lasts forever. In the Hadīth, there is also an indication that the meaning behind the prohibition of wishing for death is that death is the end of deeds. Life is the time of performing deeds, and deeds achieve an increase in reward, and even if there was nothing except continuous monotheism, then indeed it is the most virtuous of deeds. This is not refuted by claiming that apostasy is possible after having faith, because that is rare, and after the heart mixes with the purity of true faith, no one can reject it – taking into consideration that this may happen, but it is rare. Whoever is predestined to have a bad end, it must happen, whether his lifespan is long or short. So it does a person no good in hastening it by wishing for death. In the Hadīth there is also a sign of glad tidings for the doer of good because of His benevolence; and a warning to the evildoer for his evil deeds. It is as if it is saying: "Whoever is a doer of good should avoid wishing for death in order to continue to do good and increase in it; and whoever is an evildoer should avoid wishing for death in order to desist from his evil deeds and not die upon it, putting himself in danger."

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) heard a man praising another and exaggerating in his praise, whereupon he said: ‘You have ruined - or cut - the man's back.

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) heard a man praising someone else, and exaggerating in describing him with praiseworthy qualities that he did not possess. So, the Prophet (may Allah's peace and blessings be upon him) forbade him from that, and informed him that this could be a cause for that man's destruction, since it would lead him to be haughty and arrogant.

Abu Bakrah (may Allah be pleased with him) reported that a man was mentioned in the presence of the Prophet (may Allah's peace and blessings be upon him) and another man praised him. So the Prophet (may Allah's peace and blessings be upon him) said: “Woe unto you! You have cut the neck of your companion,” repeating it several times. Then he said: “If one of you has to praise (another), let him say: ‘I reckon him to be as such and such' if he sees him to be like that, and Allah is the One Who will take account of him. No one can testify the purity of others against Allah."

Narrated by Bukhari & Muslim

The Hadīth carries some instructions from the blessed Sunnah. The Muslim should avoid exaggeration when praising others, as pride and conceit are one of the Satan's gateways. Praising and commending people excessively may make the praised one overwhelmed with delusion and arrogance and he becomes ruined. Therefore, a Muslim should be moderate when praising and lauding others, and leave the realities of people to Allah, the Exalted, Who is fully aware of secrets of the souls.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "It does not befit the truthful person to frequently curse others."

Narrated by Muslim

Frequent cursing contradicts the perfection of truthfulness, which is a rank next to the rank of prophet-hood. It is one of the highest ranks that the believer may attain with Allah, the Exalted. Among the means to attain the rank of truthfulness is to avoid cursing.

Samurah ibn Jundub (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Do not curse one another, invoking the curse of Allah or His wrath or the fire of Hell."

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

This noble Hadīth prohibits the believers from supplicating against one another with certain types of supplication, such as invoking the curse and wrath of Allah, or Hellfire. This is because of the seriousness and gravity of these supplications in the sight of Allah.

‘Imrān ibn al-Husayn (may Allah be pleased with him) reported: We were with the Messenger of Allah (may Allah’s peace and blessings be upon him) on one of his journeys, and there was a woman from the Ansār riding a she-camel. It annoyed her and so she invoked curse upon it. Hearing that, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Unload it and set it free, for it is cursed." It is as if I could still see it walking amongst people and no one trying to hold it.

Narrated by Muslim