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﴿ مَا كَانَ لِأَهۡلِ ٱلۡمَدِينَةِ وَمَنۡ حَوۡلَهُم مِّنَ ٱلۡأَعۡرَابِ أَن يَتَخَلَّفُواْ عَن رَّسُولِ ٱللَّهِ وَلَا يَرۡغَبُواْ بِأَنفُسِهِمۡ عَن نَّفۡسِهِۦۚ ذَٰلِكَ بِأَنَّهُمۡ لَا يُصِيبُهُمۡ ظَمَأٞ وَلَا نَصَبٞ وَلَا مَخۡمَصَةٞ فِي سَبِيلِ ٱللَّهِ وَلَا يَطَـُٔونَ مَوۡطِئٗا يَغِيظُ ٱلۡكُفَّارَ وَلَا يَنَالُونَ مِنۡ عَدُوّٖ نَّيۡلًا إِلَّا كُتِبَ لَهُم بِهِۦ عَمَلٞ صَٰلِحٌۚ إِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴾

سورة التوبة

It was not [proper] for the people of Madīnah and those surrounding them of the bedouins that they remain behind after [the departure of] the Messenger of Allāh or that they prefer themselves over his self.[507] That is because they are not afflicted by thirst or fatigue or hunger in the cause of Allāh, nor do they tread on any ground that enrages the disbelievers, nor do they inflict upon an enemy any infliction but that it is registered for them as a righteous deed. Indeed, Allāh does not allow to be lost the reward of the doers of good.

﴿ وَيُطۡعِمُونَ ٱلطَّعَامَ عَلَىٰ حُبِّهِۦ مِسۡكِينٗا وَيَتِيمٗا وَأَسِيرًا ﴾

سورة الإنسان

And they give food in spite of love for it[1813] to the needy, the orphan, and the captive,

﴿ قُولُوٓاْ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيۡنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبۡرَٰهِـۧمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَمَآ أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِيَ ٱلنَّبِيُّونَ مِن رَّبِّهِمۡ لَا نُفَرِّقُ بَيۡنَ أَحَدٖ مِّنۡهُمۡ وَنَحۡنُ لَهُۥ مُسۡلِمُونَ ﴾

سورة البقرة

Say, [O believers], "We have believed in Allāh and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants [al-Asbāṭ][48] and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him."

﴿ إِذَا ٱلشَّمۡسُ كُوِّرَتۡ ﴾

سورة التكوير

When the sun is wrapped up [in darkness]

﴿ ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ ظَالِمِيٓ أَنفُسِهِمۡۖ فَأَلۡقَوُاْ ٱلسَّلَمَ مَا كُنَّا نَعۡمَلُ مِن سُوٓءِۭۚ بَلَىٰٓۚ إِنَّ ٱللَّهَ عَلِيمُۢ بِمَا كُنتُمۡ تَعۡمَلُونَ ﴾

سورة النحل

Those whose souls are seized by the angels while they wrong themselves will then offer submission, “We did not do anything evil.” “Yes, indeed you did! Allah knows well what you used to do.

﴿ بَلِ ٱللَّهَ فَٱعۡبُدۡ وَكُن مِّنَ ٱلشَّٰكِرِينَ ﴾

سورة الزمر

66. Nay! But worship Allâh (Alone and none else), and be among the grateful.

﴿ وَيَنقَلِبُ إِلَىٰٓ أَهۡلِهِۦ مَسۡرُورٗا ﴾

سورة الانشقاق

And return to his people in happiness.

﴿ وَإِنَّ ٱلدِّينَ لَوَٰقِعٞ ﴾

سورة الذاريات

6. And verily, the Recompense is sure to happen.

﴿ إِنَّ ٱللَّهَ لَهُۥ مُلۡكُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۖ يُحۡيِۦ وَيُمِيتُۚ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِيّٖ وَلَا نَصِيرٖ ﴾

سورة التوبة

116. Verily, Allâh! Unto Him belongs the dominion of the heavens and the earth, He gives life and He causes death. And besides Allâh you have neither any Walî (protector or guardian) nor any helper.

﴿ يَٰٓأَيُّهَا ٱلنَّاسُ إِن كُنتُمۡ فِي رَيۡبٖ مِّنَ ٱلۡبَعۡثِ فَإِنَّا خَلَقۡنَٰكُم مِّن تُرَابٖ ثُمَّ مِن نُّطۡفَةٖ ثُمَّ مِنۡ عَلَقَةٖ ثُمَّ مِن مُّضۡغَةٖ مُّخَلَّقَةٖ وَغَيۡرِ مُخَلَّقَةٖ لِّنُبَيِّنَ لَكُمۡۚ وَنُقِرُّ فِي ٱلۡأَرۡحَامِ مَا نَشَآءُ إِلَىٰٓ أَجَلٖ مُّسَمّٗى ثُمَّ نُخۡرِجُكُمۡ طِفۡلٗا ثُمَّ لِتَبۡلُغُوٓاْ أَشُدَّكُمۡۖ وَمِنكُم مَّن يُتَوَفَّىٰ وَمِنكُم مَّن يُرَدُّ إِلَىٰٓ أَرۡذَلِ ٱلۡعُمُرِ لِكَيۡلَا يَعۡلَمَ مِنۢ بَعۡدِ عِلۡمٖ شَيۡـٔٗاۚ وَتَرَى ٱلۡأَرۡضَ هَامِدَةٗ فَإِذَآ أَنزَلۡنَا عَلَيۡهَا ٱلۡمَآءَ ٱهۡتَزَّتۡ وَرَبَتۡ وَأَنۢبَتَتۡ مِن كُلِّ زَوۡجِۭ بَهِيجٖ ﴾

سورة الحج

O people, if you are in doubt concerning the Resurrection, then We surely created you[1] from dust, then from a drop of sperm[2], then from a clot[3], then from a lump of flesh[4] – formed or unformed[5] – so that We may make it clear to you [Our power]. We settle in the wombs whatever We will for an appointed term. Then We bring you out as infants, then [We nurture you] so that you may reach your maturity. Then some of you die, while others are left to reach decrepit old age so that they may know nothing after having knowledge. You see the land lifeless, then as soon as We send down rain on it, it stirs and swells to life and brings forth every type of pleasant plant.

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Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The similitude of guidance and knowledge that Allah has sent me with is like heavy rain that fell on a land. Some spots had good soil; they absorbed the water and brought forth much grass and herbs. Other spots were solid; they held the water. Allah thus made them useful to people: they drank, watered, and grew plantation. Some of the rain, however, fell on plane spots that retained no water and produced no herbage. Such is the likeness of the one who understood the religion of Allah and benefited from what Allah has sent me with; he learned and taught others. It is also the likeness of the one who did not raise his head to it (meaning that he was too arrogant to learn and benefit) and thus did not accept Allah's guidance with which I was sent."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) likens the divine guidance and knowledge that were revealed to him to heavy rain that fell on land. The land was of three kinds. Some spots were good enough to absorb water and grow plants, so the people made use of them; other spots did not grow plants but served as containers of water, so the people made use of the water by drinking, watering their animals, and irrigating their plants; and further spots neither held water nor produced plants. Likewise, people receive what Allah sent the Prophet (may Allah's peace and blessings be upon him) with of knowledge and guidance in different ways. Some of them understand the religion, so they learn and teach others. These are useful to themselves and to others. Other people carry knowledge without having insight into it, so they benefit others but do not profit themselves. And yet other people do not pay any heed to what the Prophet (may Allah's peace and blessings be upon him) came with of knowledge and guidance, and they turn away from it and disregard it. So they neither profit from what the Prophet (may Allah's peace and blessings be upon him) came with nor benefit others.

Abu Umāmah al-Bāhili (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "The superiority of the scholar over the worshiper is like my superiority over the lowest among you." Then, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Indeed, Allah, His angels, the inhabitants of the heavens and the earth, even the ant in its hole, and even the fish, invoke blessings upon those who teach people goodness."

Narrated by At-Termedhy

This Hadīth is meant to show the superiority of knowledge and religious scholars, along with performing the obligatory acts of worship and as much voluntary acts as one can easily do, over the worshiper, i.e. the one who is completely devoted to worship. “Like my superiority over the lowest among you”, meaning: the scholar’s honor compared to that of the worshiper is like the Prophet’s honor compared to the lowest among the Companions in honor and status. In fact, this Prophetic statement was addressed to the noble Companions (may Allah be pleased with them). Thereafter, the Messenger of Allah (may Allah's peace and blessings be upon him) said: “Indeed, Allah, His angels, the inhabitants of the heavens and the earth”, meaning: all those who inhabit the earth, including the human beings, Jinn, and all species of animals. "Even the ant in its hole", meaning: the hole where it resides. “And even the fish, invoke blessings upon those who teach people goodness.” Goodness here refers to religious knowledge that leads to salvation in the worldly life and the Hereafter. When Allah, the Almighty, invokes blessings upon His slave, this means He praises him among His close angels. Invocation of blessings by the angels, on the other hand, means asking for forgiveness. Indeed, there is no rank higher than the one occupied by a person for whom the angels and all created beings engage in supplication and forgiveness-seeking until the Day of Judgment. Hence, his reward does not stop with his demise.

Abu Ad-Dardā’ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever follows a path in pursuit of knowledge, Allah will facilitate for him a path to Paradise. Indeed, the angels lower their wings for the seeker of knowledge, out of pleasure at what he does. Verily, the inhabitants of the heavens and the earth, even the fish in the water, ask forgiveness from Allah for the knowledgeable. The superiority of a scholar over a devout worshiper is like the superiority of the moon over the rest of the stars. Indeed, the scholars are the inheritors of the prophets, who bequeath neither dinar nor dirham, only knowledge. So whoever acquires it has actually taken abundant wealth."

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

The Hadīth sheds light on some merits of the pursuit of knowledge, as follows: 1. If a person treads a path in pursuit of knowledge or even if he seeks knowledge while at home, Allah, the Almighty, will reward him by facilitating a path leading him to Paradise. The pursuit of knowledge includes a tangible path, where a man actually walks (to gain knowledge), and an intangible one, like attending the classes of scholars and reading books. Thus, he is considered to be following a path of knowledge, even though he is actually sitting. 2. The inhabitants of the heavens and the earth, even the fish and animals, invoke the forgiveness of Allah, the Almighty, for the scholars. 3. The angels, honored by Allah, the Almighty, lay down their wings for the seeker of knowledge out of pleasure at what he does and in humility and reverence towards knowledge and the knowledgeable. 4. The scholars are the inheritors of the prophets. They take knowledge, application, the call to Allah, the Almighty, and guiding people to His religion from them. 5. The superiority of a scholar over a devout worshiper is like the superiority of the moon over the rest of the stars. Indeed, the light and virtue of worship are limited to the worshiper; it does not reach others, just like the light of the stars. By contrast, the light and virtue of knowledge transcend the scholar and reach others, enlightening them. The Prophet (may Allah's peace and blessings be upon him) highlighted that the prophets did not bequeath worldly fortunes, but the best legacy they leave behind is knowledge. Whoever acquires it has indeed taken a great fortune. In fact, this is the true beneficial inheritance. Let no one think that a scholar does not engage in worship or that a worshiper lacks knowledge. But, the knowledge of the former prevails over his deeds, whereas the deeds of the latter override his knowledge. Hence, the scholars are considered as the inheritors of the prophets, who gained both merits – knowledge and action – and were marked by perfection and the pursuit of improvement. This is the course to be taken by those who truly know their Lord and walk in the path leading to Him.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "People are precious metals, like the metals gold and silver. The best of them in the pre-Islamic period are the best of them in Islam, if they understand. Souls are conscripted soldiers, whichever of them come together, they unite and whichever of them disregard each other, they diverge." Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: ''You find people like metal; the best of them in the pre-Islamic era are the best of them in Islam, if they understand. And you find the best of people in this matter are those who detest it most. And you find the most evil of people are the two-faced; the ones who come to these with one face and to those with another.''

Al-Bukhari and Muslim with its two versions

The Messenger of Allah (may Allah's peace and blessings be upon him) likened people to metal, thereby indicating many things. He implied that people are different in character, morals, and mental qualities. This is understood from his reference to the differences between metals. He also indicates that people are different in accepting reform. Some of them are easy, some need patience, and some are impervious to it. Furthermore, the reference to metal shows that people are different in respect to being noble and ignoble, just as metals differ in quality. Some are expensive like gold and silver; others are cheap like iron and tin. Likewise, the reference to metal indicates endurance. The metals of the Arabs are their origin and lineage. The Prophet (may Allah's peace and blessings be upon him) says: “The best of them in the pre-Islamic period are the best of them in Islam, if they understand.'' This means that the noblest of people, in terms of their origin, lineage, and essence were the best in the pre-Islamic period, as long as they understood. For example, the Banu Hāshim were the best of the Quraysh before Islam, as far as their origins and lineage were concerned, and this is stated in an authentic Hadīth. The same Banu Hāshim were the best in Islam if they learned and understood the religion of Allah. If they did not do so, even though they had the best Arabic backgrounds, they were not the noblest in the sight of Allah nor were they the best of humans. This is proof that a person's lineage is a source of honor for him, as long as he understands the religion. There is no doubt that lineage has an effective role here; therefore, the Banu Hāshim were the best and the noblest of people. Consequently, the Messenger of Allah (may Allah's peace and blessings be upon him) was the noblest of all human beings: {Allah is most knowing of where [i.e., with whom] He places His message} [Sūrat al-An‘ām: 124]. If this tribe had not been the noblest of all humans, the Prophet (may Allah's peace and blessings be upon him) would not have been sent from them. The first Hadīth concludes with the Prophet's saying: “Souls are conscripted soldiers, whichever of them come together, they unite and whichever of them disregard each other, they diverge.'' This could be referring to the concept of uniting in good and evil, as a good person inclines to his like and an evil person inclines to his equivalent. Therefore, souls unite in response to their innate motives, good or evil. If they unite, they recognize each other, if they diverge, they overlook each other. This could also be a reference to the beginning of creation in the unseen world. It is reported that the souls were created before the bodies, so they would meet and unite. When the souls reside in their bodies, they recognize each other because of their primordial uniting. So their uniting and divergence is attuned to this primeval correspondence and, as such, the good ones incline to the good ones and the evil ones to the evil ones. Ibn ‘Abd As-Salām says: ''The recognition and denial here mean uniting and diverging on attributes. For if a person has different attributes to you, you disavow him. In regard to the unknown, one denies it, due to lack of knowledge. So the simile is used metaphorically to indicate the unknown as deniable and the concordant as recognized.'' The second Hadīth concludes with the Prophet's saying: “And you find the best of people in this matter are those who detest it most. And you find the most evil of people are the two-faced; the ones who come to these with one face and to those with another.'' Here, the best people in dealing with rulings are those who are not eager for leadership. Therefore, if they are in a position of authority, they will be guided, as opposed to those who long for it. Finally, the most evil of people are those who are two-faced. They approach some people with one face and others with another, as the hypocrites do: {And when they meet those who believe, they say, "We have believed"; but when they are alone with one another, they say, "Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?" Then will you not reason?} [Sūrat al-Baqarah: 67] Unfortunately, this is a rampant attitude; it is a type of hypocrisy. A two-faced person would flatter you with praise and might even exaggerate, but behind your back he insults, defames, and slanders you. This is a major sin that is typical of the most evil of people.

Usayr ibn ‘Amr (another said Ibn Jābir) reported: Whenever reinforcements from the people of Yemen came to ‘Umar ibn al-Khattāb (may Allah be pleased with him) he would ask them: "Is Uways ibn ‘Āmir amongst you?" This continued till he met Uways (may Allah be pleased with him) and said to him: "Are you Uways ibn ‘Āmir?" He said: ‘Yes.’ ‘Umar asked: "Are you from the Qarn branch of the tribe of Murād?" He said: ‘Yes.’ He further asked: "Did you suffer from leprosy and then you were cured but for the spot of a dirham?" He said: ‘Yes.’ Then, he asked: "Is your mother still alive?" He said: ‘Yes.’ ‘Umar said: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'There would come to you Uways ibn ‘Āmir with reinforcements from the people of Yemen. He would be from Qarn, of Murād. He had been suffering from leprosy from which he was cured but for the spot of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah, Allah would fulfill his oath. If it is possible for you, ask him to ask forgiveness for you.' So, ask forgiveness for me." He asked forgiveness for him. ‘Umar asked: "Where do you intend to go?" He said: "To Kufah." He said: "Shall I write a letter for you to its governor." Uways said: "It is dearer to me to live amongst the poor people." The following year, a person from among the elite (of Kufah) performed Hajj and met ‘Umar, who asked him about Uways. The man replied: "I left him in an old house and with little means of sustenance." Thereupon, ‘Umar said: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'There would come to you Uways ibn ‘Āmir with reinforcements from the people of Yemen. He would be from Qarn, of Murād. He had been suffering from leprosy from which he was cured but for the spot of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah, Allah would fulfill his oath. If it is possible for you, ask him to ask forgiveness for you.'" So, the man went to Uways and asked him to ask forgiveness for him. Uways said to him: "You have just returned from a blessed journey; so, it is you who should ask forgiveness for me." Then, he asked: "Did you meet ‘Umar?" The man said: ‘Yes.’ Uways asked forgiveness for him. Hence, the people recognized the status of Uways, and so he quickly went away from that place. In another narration also reported by Usayr ibn Jābir: "A delegation from Kufah came to ‘Umar (may Allah be pleased with him). Among them was a man who used to mock Uways. ‘Umar asked: 'Is there anyone among you who is from Qarn?' This man stepped forward. Then, ‘Umar said: "The Messenger of Allah (may Allah’s peace and blessings be upon him) said: 'A man will come to you from Yemen named Uways. He will be leaving in Yemen none but his mother. He was suffering from leucoderma and supplicated Allah, the Exalted, Who cured him from it except for a space the size of a dinar or dirham. Whoever of you meets him should ask him to ask forgiveness for you.'" Another narration reported by him reads: "‘Umar (may Allah be pleased with him) said: 'I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'The best one among the Tābi‘is is a man called Uways. He has a mother and was suffering from leucoderma. So, ask him to ask forgiveness for you.'"

Narrated by Muslim

Whenever the groups of fighters from the people of Yemen came to ‘Umar ibn al-Khattāb as reinforcements to the Muslim armies in their battles, he would ask them: “Is there amongst you Uways ibn ‘Āmir.” He continued to do so till Uways (may Allah have mercy upon him) came to him. ‘Umar asked him: “Are you Uways ibn ‘Āmir?” He replied in the affirmative. ‘Umar further asked: “Are you from Qarn, of the Murād tribe?” Uways said: 'Yes.' ‘Umar asked: “Did you suffer from leprosy and were cured from it except for the spot of a dirham?” He replied in the affirmative. ‘Umar asked: “Is your mother still alive?” Uways replied: 'Yes.' Thereupon, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This should not, however, be understood to denote the superiority of Uways over ‘Umar, or that ‘Umar’s sins were not forgiven. Rather, there is a consensus that ‘Umar was superior to Uways, for the former is a Companion and the latter is a Tābi‘i. However, the Hadīth informs that Uways was a person whose supplication was readily answered by Allah, the Exalted, and that ‘Umar was instructed to seek more good and benefit from the supplication of those to whom it is hoped Allah will respond. This is similar to the Prophet’s command to us to supplicate for him, invoke the blessings of Allah upon him, and ask Allah to grant him the rank of Al-Wasīlah, even though the Prophet is the best among all the children of Adam. Then, ‘Umar asked him to seek forgiveness for him, which Uways did. After that, ‘Umar asked: “Where will you go?” Uways replied: “Kufa.” ‘Umar said: “Shall I write a letter for you to its governor ordering him to give you money from the Muslim treasury that will be sufficient for you?” Thereupon, Uways said: “It is dearer to me to be one of the ordinary and poor people.” The following year, a man from the elite people of Kufa made the journey of Hajj and met ‘Umar, who asked him about Uways. The man replied: “I left him living in a modest house and having little furniture.” Upon that, ‘Umar said: “I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘There would come to you Uways ibn ‘Āmir along with the groups of fighters from the people of Yemen, from the Qarn branch of the Murād tribe. He was suffering from leprosy and Allah cured him except for the size of a dirham. He has a mother to whom he is dutiful. If he were to take an oath in the name of Allah that something should happen, Allah would fulfill his oath and make this thing happen. If it is possible for you, O ‘Umar, to make him ask forgiveness for you, do so.’” This man went to Uways and said to him: “Ask forgiveness for me.” Uways said: “You have just returned back from a blessed journey. So, you ask forgiveness for me.” Then, Uways thought he might have met ‘Umar. So, he asked him: “Did you meet ‘Umar?” The man replied in the affirmative. Uways asked forgiveness for him. Consequently, people recognized his merit and took an interest in him. Therefore, he left Kufa and went to another place where no one knew him.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that a man from the Bedouins met him on his way to Makkah. ‘Abdullāh ibn ‘Umar greeted him, made him ride on a donkey that he was riding, and gave him a turban that was wrapped around his head. Ibn Dinār said: "We said to him: 'May Allah grant you righteousness! These people are Bedouins and they are pleased with much less.'" ‘Abdullāh ibn ‘Umar said: "This man’s father was a dear friend of ‘Umar ibn al-Khattāb (may Allah be pleased with him) and I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: 'The finest form of dutifulness is maintaining relations with those whom one’s father loved.'" In another narration by Ibn Dinār, he reported that when Ibn ‘Umar set out to Makkah, he kept a donkey with him that he would ride when he became tired of riding his camel, and had a turban that he would tie around his head. One day, while he was riding this donkey, a Bedouin passed by him. Ibn ‘Umar asked him: "Aren’t you so and so the son of so and so?" He said: 'Yes.' So he gave him his donkey and said: "Ride this," and he gave him his turban and said: "Tie this around your head." Some of his companions said to him: "May Allah forgive you! You gave this Bedouin a donkey that you would rest on, and a turban that you would tie your head with?" He said: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "The finest form of dutifulness is maintaining relations with those whom one’s father loved after his death”, and his father was a friend of ‘Umar (may Allah be pleased with him).

Narrated by Muslim

When Ibn ‘Umar (may Allah be pleased with him) would leave to Makkah to perform Hajj, he would bring along with him a donkey to rest on when he became tired of riding the camel. Once, he met a Bedouin and asked him: "Are you so and so the son of so and so?" He said: 'Yes.' So, Ibn ‘Umar dismounted from his donkey and said: "Take this and ride it," and he gave him a turban that was tied on his head and said to him: "Tie your head with this." It was said to ‘Abdullāh ibn ‘Umar: "May Allah guide you!" or "May Allah forgive you!" These people are Bedouins, and Bedouins are satisfied with much less – meaning why would you leave your donkey and walk on your feet and give him your turban that you wrap your head with, while he is a Bedouin who would be satisfied with much less? Ibn ‘Umar replied: "The finest form of dutifulness is maintaining relations with those whom one’s father loved." This means that it is from dutifulness that if someone’s father, mother, or relative passes away, that he shows kindness to those whom they loved, and this is not only restricted to their friends, but even their friends' relatives. He then said: "and this man's father was a friend of ‘Umar", meaning ‘Umar ibn al-Khattāb, his father. Because he was a friend of his father, he was kind and generous to him out of dutifulness to his own father ‘Umar (may Allah be pleased with him).

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "No son can repay the kindness of his father unless he finds him a slave and buys him and emancipates him."

Narrated by Muslim

The son can never repay his father for all the good he has done or fulfill all the rights his father has over him, except if the father was a slave and the son emancipated him by buying him (from his master) and setting him free.

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A (big) rock rolled over (and blocked the mouth of the cave). They said to one another: 'Invoke Allah with the best deed you have performed.' One of them said: 'O Allah, my parents were old, and I used to go out for grazing (my camels), and on my return, I would milk (the camels) and take the milk to my parents to drink. After that, I would give it to my children, family, and wife. One day, I got delayed, and as I returned home, I found my parents asleep, and I disliked to awaken them. The children were crying near my feet (out of hunger), and they continued like that till dawn. O Allah, if You know that I did this for Your sake, remove this rock a bit so that we may see the sky.' So the rock was moved a bit. The second man said: 'O Allah, You know that I loved a cousin of mine with the deepest love that a man might have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one hundred dinars. I struggled until I could gather the required amount, and when I sat in between her legs, she said: 'Fear Allah, and do not deflower me except lawfully.' Thereupon, I got up and left her. O Allah, If You know that I did this for Your sake, remove this rock a bit.' So two thirds of the rock was moved. Then the third man said: 'O Allah, You know that I once hired a worker for one Faraq (a measure equal to 16 pounds) of maize, and when I wanted to pay him, he refused to take his wages; so I cultivated it and bought cows and a shepherd from its yield; and after a period of time, that man came and said: 'O slave of Allah, give me my right.' I said to him: ‘Go to those cows and the shepherd and take them, for they yours.’ He said: ‘Are you mocking me?’ I said to him: ‘I am not mocking you; but they belong to you.’ O Allah, If You know that I did this for Your sake, remove the rock.' So the rock was removed."

Narrated by Bukhari & Muslim

While three men were walking, it rained and they took refuge in a cave. Then a rock fell and blocked the mouth of the cave. They said to each other: Invoke Allah with the best deed that you have performed so that perhaps He will remove your distress and move this rock away. One of them said: "O Allah, I had an old father and mother. And I used to go out for grazing my camels, and when I returned home, I would milk the camels and bring the milk to my parents to drink therefrom. After them, I would let my young children, wife, and the rest of my family, such as brothers and sisters, drink from it. One night, some emergency delayed me, and when I turned back, I found my parents asleep. I milked the camels as usual and stood near my parents, disliking to awaken them or to let my children and family drink before them. The children were crying out of extreme hunger. Nevertheless, we remained in this condition till dawn, after which they woke up and I gave them the milk to drink before I gave my children any. O Allah, if You know that I did this to win Your pleasure, remove this rock a little bit so that we can see the sky." So Allah caused the rock to move a little, enabling them to see the sky. The second man said: "O Allah, I loved a cousin of mine intensely. I tried to seduce her, but she stipulated that I should pay her one hundred dinars to fulfill my desire. I collected the required amount and gave it to her; and when I sat in between her legs, she said to me: 'Fear Allah and do not commit the illegal act, and do not deflower me except lawfully.' Thereupon, I got up and left her. O Allah, if You know that I did this in pursuit of Your pleasure, remove this rock a little." So Allah, the Almighty, caused two thirds of the rock to move. The third man said: "O Allah, I employed a worker to do some work for me in return for 16 pounds of maize. When he finished the job, I wanted to pay him, but he refused to take his wage, so I took the maize and cultivated it, and I kept cultivating and selling it until I bought cows and a shepherd with its price. Later, this worker came to claim his dues, saying: 'O slave of Allah, give me my right.' I said to him: 'Go to those cows and the shepherd and take them, for they are all yours.' He thought that I was mocking him, but I affirmed that I was not, and I again told him that the cows and the shepherd were his. O Allah, if You know that I did this in pursuit of Your pleasure, remove the rock." Thereupon, Allah, the Almighty, caused the rock to move from the remaining part of the cave's mouth, so they exited it.

‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to ask in his final illness: "Where will I be tomorrow? Where will I be tomorrow?" He was looking forward to ‘Ā'ishah's turn [to stay with her]. So, his wives allowed him to stay wherever he wished. He stayed at ‘Ā'ishah's house till he died there. ‘Ā'ishah added: "He died on the day of my turn in my house, and he was taken unto Allah while his head was between my chest and neck, and his saliva mixed with mine." ‘Ā'ishah then said: "‘Abdur-Rahmān ibn Abu Bakr came in carrying a tooth-stick that he was cleaning his teeth with. The Messenger of Allah (may Allah's peace and blessings be upon him) looked at it, so I said to him: 'O ‘Abdur-Rahmān, give me this tooth-stick.' He gave it to me and I cut it, chewed it (its end) and gave it to the Messenger of Allah (may Allah's peace and blessings be upon him) who cleaned his teeth with it while he was resting against my chest.”

Narrated by Bukhari & Muslim

‘Ā'ishah (may Allah be pleased with her) tells us about the last days in the life of the Messenger of Allah (may Allah's peace and blessings be upon him). During his last illness, he used to ask: "Where will I be tomorrow? Where will I be tomorrow?" This question was intended as a gentle, indirect request by the Prophet (may Allah's peace and blessings be upon him) to his wives to stay at ‘Ā'ishah's house. They understood this and granted him permission to stay with her. He stayed in her house until he died. ‘Ā'ishah (may Allah be pleased with her) mentioned that he died on the day of her turn. Allah, the Exalted, took his life when his head was between her chest and neck. She added that his saliva was mixed with hers because of the tooth-stick. The story goes that ‘Ā'ishah's brother, ‘Abdur-Rahmān ibn Abu Bakr (may Allah be pleased with him) entered holding a tooth-stick whilst the Prophet (may Allah's peace and blessings be upon him) was in the throes of death. When the Prophet (may Allah's peace and blessings be upon him) saw the tooth-stick, he looked at it as if he wanted it. ‘Ā'ishah understood the look, took it from her brother, chopped the top off, chewed it to make it palatable, and then handed it to the Prophet (may Allah's peace and blessings be upon him). He took it and used it. After his death, ‘Ā'ishah (may Allah be pleased with her) would always be envied, because the Prophet (may Allah's peace and blessings upon him) died whilst his head was resting against her chest.

‘Ā’ishah reported that Jibrīl brought her image in a piece of green silk to the Prophet (may Allah's peace and blessings be upon him) and said: "This is your wife in the world and the Hereafter."

Narrated by At-Termedhy