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﴿ هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُۥۖ قَالَ رَبِّ هَبۡ لِي مِن لَّدُنكَ ذُرِّيَّةٗ طَيِّبَةًۖ إِنَّكَ سَمِيعُ ٱلدُّعَآءِ ﴾
سورة آل عمران
At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication."
﴿ وَلَوۡ تَرَىٰٓ إِذِ ٱلۡمُجۡرِمُونَ نَاكِسُواْ رُءُوسِهِمۡ عِندَ رَبِّهِمۡ رَبَّنَآ أَبۡصَرۡنَا وَسَمِعۡنَا فَٱرۡجِعۡنَا نَعۡمَلۡ صَٰلِحًا إِنَّا مُوقِنُونَ ﴾
سورة السجدة
12. And if you only could see when the Mujrimûn (criminals, disbelievers, polytheists, sinners) shall hang their heads before their Lord (saying): "Our Lord! We have now seen and heard, so send us back (to the world), that we will do righteous good deeds. Verily! We now believe with certainty."
﴿ فَلَمَّآ أَنجَىٰهُمۡ إِذَا هُمۡ يَبۡغُونَ فِي ٱلۡأَرۡضِ بِغَيۡرِ ٱلۡحَقِّۗ يَٰٓأَيُّهَا ٱلنَّاسُ إِنَّمَا بَغۡيُكُمۡ عَلَىٰٓ أَنفُسِكُمۖ مَّتَٰعَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ ثُمَّ إِلَيۡنَا مَرۡجِعُكُمۡ فَنُنَبِّئُكُم بِمَا كُنتُمۡ تَعۡمَلُونَ ﴾
سورة يونس
But when He saves them, at once they commit injustice[519] upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.
﴿ أَلَّا تَعۡبُدُوٓاْ إِلَّا ٱللَّهَۚ إِنَّنِي لَكُم مِّنۡهُ نَذِيرٞ وَبَشِيرٞ ﴾
سورة هود
[Through a messenger, saying], "Do not worship except Allāh. Indeed, I am to you from Him a warner and a bringer of good tidings,"
﴿ فَلَمَّا جَآءَ أَمۡرُنَا جَعَلۡنَا عَٰلِيَهَا سَافِلَهَا وَأَمۡطَرۡنَا عَلَيۡهَا حِجَارَةٗ مِّن سِجِّيلٖ مَّنضُودٖ ﴾
سورة هود
So when Our command came, We made the highest part [of the city] its lowest and rained upon them stones of layered hard clay, [which were]
﴿ وَإِنَّ كُلّٗا لَّمَّا لَيُوَفِّيَنَّهُمۡ رَبُّكَ أَعۡمَٰلَهُمۡۚ إِنَّهُۥ بِمَا يَعۡمَلُونَ خَبِيرٞ ﴾
سورة هود
111. And verily, to each of them your Lord will repay their works in full. Surely, He is All-Aware of what they do.
﴿ قُلۡ يَٰٓأَهۡلَ ٱلۡكِتَٰبِ لَسۡتُمۡ عَلَىٰ شَيۡءٍ حَتَّىٰ تُقِيمُواْ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُمۡۗ وَلَيَزِيدَنَّ كَثِيرٗا مِّنۡهُم مَّآ أُنزِلَ إِلَيۡكَ مِن رَّبِّكَ طُغۡيَٰنٗا وَكُفۡرٗاۖ فَلَا تَأۡسَ عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ ﴾
سورة المائدة
Say, “O People of the Book, you have nothing to stand on unless you observe the Torah and the Gospel and what has been sent down to you from your Lord.” Your Lord’s revelation to you [O Prophet] will only increase them in transgression and disbelief. So do not grieve over the disbelieving people.
﴿ وَإِنَّ رَبَّكَ لَهُوَ ٱلۡعَزِيزُ ٱلرَّحِيمُ ﴾
سورة الشعراء
Your Lord is indeed the All-Mighty, the Most Merciful.
Hudhayfah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah creates every maker and what he makes."
Ibn Abi ‘Aasim - Ibn Mandah in Kitaab at-Tawheed - Al-Bukhari in Khalq Af‘aal al-‘ibaad
Allah has created every maker and the things that the maker produces. This Hadīth is evidence that the deeds of the human beings are created. Allah has created humankind and has created their deeds as well. Ibn Taymiyyah (may Allah have mercy upon him) said: "There is nothing created on earth or in the heaven except that its Creator, and there is no creator or god but Him. He commanded His servants to obey Him and obey His messengers and forbade them from disobedience, and He likes the pious and good-doers and is not pleased with the defiant sinners. He orders His servants to not act immorally, does not approve disbelief for them, and does not like corruption. People perform deeds actually and He is the Creator of their deeds.. yet they exercise control over their deeds and have free will."
Abu Ramthah (may Allah be pleased with him) reported that he said to the Prophet (may Allah’s peace and blessings be upon him): "Show me this thing on your back (to treat it), for I am a physician." The Prophet (may Allah's peace and blessings be upon him) replied: "Allah is the Physician. You are only a kind man. The one who heals it is the One who created it.”
Narrated by Abu Daoud - Narrated by Ahmad
Abu Ramthah was a physician. When he saw the mark of prophet-hood protruding between the shoulder blades of the Prophet (may Allah's peace and blessings be upon him), he thought that it was a lump formed by waste substances. So, he asked the Prophet (may Allah's peace and blessings be upon him) to let him treat it because he was a physician. The Prophet (may Allah's peace and blessings be upon him) replied that Allah is the Physician, i.e. he is the true healer who treats the disease with the medicine that cures it. His words: “You are only a kind man” mean that you are only kind and gentle to the patient. That is because a physician is the one who is knowledgeable of the true nature of the disease and medicine, and he is the one who is able to grant health and recovery. No one could do this but Allah.
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: Some captives of war were brought to the Messenger of Allah (may Allah's peace and blessings be upon him) and there was a woman among them who was moving quickly and running. Suddenly, this woman saw an infant in the midst of the captives. She took hold of him, brought him to her bosom, and started nursing him. Upon that, the Messenger of Allah (may Allah's peace and blessings be upon him) asked : "Do you think that this woman would throw her child in the fire?" We said: "No, By Allah, she would not." He then said: "Verily, Allah is more merciful to His slaves than this woman is to her child."
Narrated by Bukhari & Muslim
Some captives of war were brought to the Messenger of Allah (may Allah's peace and blessings be upon him) and there was a woman among them running in search for her child. She found an infant among the captives, so she mercifully took him to her chest and breastfed him. The Prophet (may Allah's peace and blessings be upon him) seized this opportunity to teach his Companions that the mercy of Allah is greater than the mercy of a mother.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Faith is Yamān and wisdom is Yamāniyyah; and I find the breath of the Most Merciful from the direction of Yemen. Indeed disbelief, wrongdoing, and harsh hearts are found amongst those with loud obnoxious voices who raise goats and camels."
At-Tabaraani - Narrated by Ahmad
As the adjective Yamān / Yamāniyyah could refer to Yamīn which means the right side or to Yemen as a country. Scholars held different opinions on the meaning of the statement: "Faith is Yamān and wisdom is Yamāniyyah." Some said that the statement ascribes faith to Makkah, because the beginning of Yamīn is from there, and Makkah is Yamāniyyah compared with Madīnah. Some said that this statement ascribes faith to both Makkah and Madīnah because both are to the right side compared with the Levant. This is based upon the fact that the Prophet (may Allah's peace and blessings be upon him) mentioned this statement while he was in Tabūk. It was also mentioned that this describes the Ansār, because they were originally from Yemen, and faith was ascribed to them because they were the basis of support for Prophet Muhammad (may Allah's peace and blessings be upon him). However, there is nothing wrong with interpreting the Hadīth based on its apparent meaning, which will mean that the people of Yemen are better than other people from the East. The reason for that is their submission to faith without costing Muslims much hardship, compared with people of the East and others. If someone has a specific quality, and is strong in implementing it, then this quality can be ascribed to him as a sign of his perfection in it. However, this does not mean negation of faith from others. In addition, this refers only to those who were present amongst them at that time, and not to all the people of Yemen at all times, because the wording used does not indicate this. "Wisdom" here means knowledge that comprises awareness of Allah, the Exalted. "I find the breath of the Most Merciful from the direction of Yemen", i.e. he was in distress, hardship, and grief from the people of Makkah, but Allah granted him relief through the Ansār. This means that he received relief from the Ansār, who were originally from Yemen. Hence, this Hadīth cannot be considered one of the Hadīths that refer to Allah's attributes (as the word breath is not one of Allah's attributes). "Indeed disbelief, wrongdoing, and harsh hearts are found amongst those with loud obnoxious voices who raise goats and camels," i.e. disbelief, wrongdoing, and cruelty of the heart are rampant amongst those who have too much wealth and camels and raise their voices while farming or with their animals, and therefore they are usually proudly arrogant and ungrateful.
Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I am weary." So he sent to one of his wives, but she said: "By the One Who has sent you with the truth, I have nothing (to serve him) but water." He then sent to another one of his wives, and she gave the same reply, until all of them gave the same reply: "By the One who has sent you with the truth, I have nothing but water." Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Who will receive that (man) as a guest tonight?" A man from the Ansār said: "O Messenger of Allah, I will." He took him to his house and said to his wife: "Be generous to the guest of the Messenger of Allah (may Allah's peace and blessings be upon him)." In another narration, he said to his wife: "Do you have anything (to serve the guest)?" She said: "No, nothing but food for my boys." He said: "Distract their attention with something, and when they ask for dinner, put them to bed. When our guest enters, extinguish the lamp and give him the impression that we are eating." So they sat down. The guest had his meal, whereas they went to sleep feeling hungry. When it was morning, he went to the Prophet (may Allah's peace and blessings be upon him) who said: "Allah was well pleased with what you both did for your guest last night."
Narrated by Bukhari & Muslim
A man came to the Prophet (may Allah's peace and blessings be upon him) and said: "I am in hardship owing to need and hunger." So the Prophet (may Allah's peace and blessings be upon him) sent to one of his wives who said: "By Allah, I do not have anything except water." He sent to another one, and she said the same. He did that with all of his wives, and the reply was the same from all of them. So the Prophet (may Allah's peace and blessings be upon him) said: "Who will host that man tonight?" A man from the Ansār said: "I will, O Messenger of Allah." He took him home and said to his wife: "Do you have something we can serve the guest?" She said: "No, only food for the boys." So he said: "Keep them busy with something, and when they want to eat, make them go to sleep." He ordered her to turn off the lamp, and the guest thought that they were eating with him. He ate his fill, while they went to sleep without eating out of honor for the guest of the Messenger of Allah (may Allah's peace and blessings be upon him). When he woke up the next morning and went to the Prophet (may Allah's peace and blessings be upon him) he informed him that Allah was amazed at what they had done the previous night, and such amazement was a sign of admiration, not disapproval, as Allah, the Almighty, admired what they had done that night.
Shaddād ibn Aws (may Allah be pleased with him) reported: There are two things which I learned by heart from the Messenger of Allah (may Allah’s peace and blessings be upon him): "Indeed, Allah is benevolent and He loves benevolence to everything. So, if you kill, kill benevolently, and if you slaughter, slaughter benevolently. Let one of you sharpen his blade and relieve his animal of suffering."
‘Abdur-Razzaaq - Narrated by Muslim
Shaddād ibn Aws (may Allah be pleased with him) relates in this Hadīth that he learned two things from the Prophet (may Allah’s peace and blessings be upon him): 1. “Indeed, Allah is benevolent and He loves benevolence to everything.” “The Benevolent” is one of the names of Allah, the Almighty, and it means the Bestower of favor, the Benefactor, the Merciful, and the Compassionate. So, our Lord loves graciousness, benevolence, mercy, and compassion in all matters. 2. It is based on the first thing. “So, if you kill, kill benevolently, and if you slaughter, slaughter benevolently. Let one of you sharpen his blade and relieve his animal of suffering.” In other words, if you kill a soul justly and lawfully, like a warring disbeliever, an apostate, or a murderer, you should do so in a good manner. Likewise, if you slaughter animals, you should do this well, by sharpening your blade and acting swiftly, so as to alleviate the suffering of the animal. It is also favorable not to sharpen the blade in front of the animal, slaughter one animal in the presence of another, or drag the animal to its slaughter place.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "No Muslim regularly attends the mosques to perform prayer and remember Allah, but Allah is delighted for him just as the family of one who was away, is delighted upon his return."
Narrated by Ibn Majah - Narrated by Ahmad
A Muslim who regularly frequents mosques to perform prayers and remember Allah, Allah, the Almighty, rejoices for him, just as the family of someone who was away feels upon his return. Allah's rejoicing should not be interpreted as clemency or mercy, etc, rather, it should be affirmed as an attribute of Allah without distortion, negation, interpolation, or representation; although rejoicing is associated with mercy and compassion; and Allah knows best.
Abu Yunus Sulaym ibn Jubayr, the freed slave of Abu Hurayrah (may Allah be pleased with him), reported: I heard Abu Hurayrah recite this verse: {Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing} [Sūrat An-Nisā': 58]. He said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) put his thumb on his ear and the finger next to it on his eye." Abu Hurayrah said : "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) reciting it (this verse) and putting his two fingers."
Narrated by Abu Daoud
Abu Hurayrah (may Allah be pleased with him) used to recite this verse: {Indeed, Allah commands you to render trusts to whom they are due and when you judge between people to judge with justice. Excellent is that which Allah instructs you. Indeed, Allah is ever Hearing and Seeing} [Sūrat An-Nisā': 58]. Then he would mention that he saw the Messenger of Allah (may Allah's peace and blessings be upon him) recite this verse then put his thumb on his ear and his index finger over his eye to emphasize the affirmation of the attributes of hearing and seeing for Allah, the Almighty, and as a rebuttal of the distorted interpretations of the verses of the Qur'an. This gesture is not considered to be drawing a resemblance between Allah and His creation, as Allah said: {There is nothing like unto Him and He is the All Hearing the All Seeing} [Sūrat Ash-Shūra: 11]. Believing in all of the religious texts entails what was mentioned above.
Abu Mas‘ūd al-Badri (may Allah be pleased with him) reported: I was whipping a slave boy of mine when I heard a voice behind me saying: "Bear in mind, O Abu Mas‘ūd!" I did not recognize the voice out of anger. When he came near me, I found that it was the Messenger of Allah (may Allah's peace and blessings be upon him) who was saying: "Bear in mind, O Abu Mas‘ūd, that Allah has more power over you than you have over this boy." I said: "I will never beat a slave ever again." In another narration: "The whip dropped from my hand in awe of him." And in yet another narration: "I said: 'O Messenger of Allah, he is free for the sake of Allah, the Exalted.' Thereupon he said: 'If you had not done so (i.e. free him), the fire would have scorched you, or the fire would have touched you."
Narrated by Muslim
Abu Mas‘ūd (may Allah be pleased with him) was beating his slave boy with a whip. He heard a voice from behind rebuking him but he could not identify the speaker. When the speaker came near to him, he recognized that it was the voice of the Messenger of Allah (may Allah's peace and blessings be upon him) reminding him of the power of Allah, the Almighty, by saying: "Bear in mind, Abu Mas‘ūd, that Allah has more power over you than you have over this boy." So when he heard what the Prophet (may Allah's peace and blessings be upon him) said and his warning against abusing the weak, the whip fell from his hand in awe of the Messenger of Allah, and he promised him that he would never abuse any slave after that. Also, after he heard the Prophet's rebuke and warning, he immediately set the slave free to expiate for beating him. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "If you had not freed him, the fire would have afflicted you on the Day of Resurrection because of the evilness of your deed."
Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) used to supplicate: "My Lord, support me and do not support others against me; grant me victory and do not grant others victory over me; plan for me and do not plan against me; guide me and make my guidance easy for me; grant me victory against whoever wronged me. O Allah, make me grateful to You, remembering You, fearful of You, obedient to You, and humble to You or returning to You in repentance. O Lord, accept my repentance, wash away my sins, answer my supplication, establish my proof (words), guide my heart, make my tongue speak the truth, and take resentment (hatred) away from my heart."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
The Prophet (may Allah's peace and blessings be upon him) used to supplicate Allah saying: "My Lord, support me", i.e. guide me to remember You, thank You, and perfect my worship of You. "And do not support someone against me", i.e. do not empower someone who will prevent me from Your obedience, from the devils -mankind or the Jinn- over me. "Grant me victory and do not grant others victory over me", i.e. grant me victory over the disbelievers, and do not grant them victory over me; or grant me victory over my inner self, as it is my worst enemy, and do not grant victory to my inner self that incites evilness against me, such that I follow my desires and turn away from the guidance. "Plan for me and do not plan against me", i.e. plot against my enemies who are plotting, and bring them down from where they do not imagine, and do not do that to me. Plotting is from the attributes that describe Allah's actions, however He is not described with it in an absolute sense, rather, He is described with it as a form of praise, for example when He plots against the disbelievers and those who plot against the believers and so on. It is not correct to negate the attribute of plotting from Allah, the Exalted, because He affirmed it for Himself. Therefore, we affirm it for Him in a manner that befits His majesty. "And guide me and make my guidance easy for me", i.e. lead me to all goodness and facilitate for me following guidance or the ways that lead to it, so that obedience is not hard for me and I do not become distracted from worship. "And grant me victory against whoever wronged me", i.e. support me against the one who oppresses me and transgresses against me. "O Allah, make me grateful to You", i.e. for Your blessings; "remembering You", in all times; "fearful of You", i.e. afraid in good times and hard times; "obedient to You", i.e. persistent obedience; "and humble to You", i.e. submissive and modest; "returning to You in repentance", i.e. as repentance is returning to obedience after disobedience. "O Lord, accept my repentance", i.e. make it sound with its conditions and manners so that it will be accepted. "Wash away my sins", i.e. erase my sins. "Answer my supplication", i.e. my invocations. "Establish my proof", i.e. against your enemies in this world, or make my words and my belief firm in this world and while answering the two angels (in the grave). "Guide my heart, make my tongue speak the truth", i.e. correct and straighten up my tongue so that it only utters the truth. "And take resentment away from my heart", i.e. take out of my heart the cheating, resentment, jealousy, envy and those kinds of evil morals that emanate from the heart and inhabit it.
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين