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﴿ وَحُمِلَتِ ٱلۡأَرۡضُ وَٱلۡجِبَالُ فَدُكَّتَا دَكَّةٗ وَٰحِدَةٗ ﴾

سورة الحاقة

and the earth and mountains are lifted up and crushed with a single blow,

﴿ وَوُجُوهٞ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ ﴾

سورة عبس

And [other] faces, that Day, will have upon them dust.

﴿ أَوَلَمۡ يَرَوۡاْ أَنَّا خَلَقۡنَا لَهُم مِّمَّا عَمِلَتۡ أَيۡدِينَآ أَنۡعَٰمٗا فَهُمۡ لَهَا مَٰلِكُونَ ﴾

سورة يس

Do they not see that We have created for them livestock made by Our Hands, and then they are their owners?

﴿ وَبَرَزُواْ لِلَّهِ جَمِيعٗا فَقَالَ ٱلضُّعَفَٰٓؤُاْ لِلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا كُنَّا لَكُمۡ تَبَعٗا فَهَلۡ أَنتُم مُّغۡنُونَ عَنَّا مِنۡ عَذَابِ ٱللَّهِ مِن شَيۡءٖۚ قَالُواْ لَوۡ هَدَىٰنَا ٱللَّهُ لَهَدَيۡنَٰكُمۡۖ سَوَآءٌ عَلَيۡنَآ أَجَزِعۡنَآ أَمۡ صَبَرۡنَا مَا لَنَا مِن مَّحِيصٖ ﴾

سورة إبراهيم

21. And they all shall appear before Allâh (on the Day of Resurrection); then the weak will say to those who were arrogant (chiefs): "Verily, we were following you; can you avail us anything against Allâh’s Torment?" They will say: "Had Allâh guided us, we would have guided you. It makes no difference to us (now) whether we rage, or bear (these torments) with patience; there is no place of refuge for us."

﴿ ٱلَّذِينَ طَغَوۡاْ فِي ٱلۡبِلَٰدِ ﴾

سورة الفجر

All of them transgressed in the land,

﴿ وَإِذَا حَضَرَ ٱلۡقِسۡمَةَ أُوْلُواْ ٱلۡقُرۡبَىٰ وَٱلۡيَتَٰمَىٰ وَٱلۡمَسَٰكِينُ فَٱرۡزُقُوهُم مِّنۡهُ وَقُولُواْ لَهُمۡ قَوۡلٗا مَّعۡرُوفٗا ﴾

سورة النساء

If at the time of distribution, [other] relatives, orphans, and the needy are present, give them something too[7], and speak to them kindly.

﴿ وَمَآ أَرۡسَلۡنَا قَبۡلَكَ مِنَ ٱلۡمُرۡسَلِينَ إِلَّآ إِنَّهُمۡ لَيَأۡكُلُونَ ٱلطَّعَامَ وَيَمۡشُونَ فِي ٱلۡأَسۡوَاقِۗ وَجَعَلۡنَا بَعۡضَكُمۡ لِبَعۡضٖ فِتۡنَةً أَتَصۡبِرُونَۗ وَكَانَ رَبُّكَ بَصِيرٗا ﴾

سورة الفرقان

We did not send any messengers before you [O Prophet] except that they ate food and walked in the markets. We have made some of you as a trial for others. Will you have patience? For your Lord is All-Seeing.

﴿ قَالَ رَبِّ فَأَنظِرۡنِيٓ إِلَىٰ يَوۡمِ يُبۡعَثُونَ ﴾

سورة الحجر

He said, "My Lord, then reprieve me until the Day they are resurrected."

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Abu Ad-Dardā' (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When a person curses something, the curse ascends to heaven and the gates of heaven are closed against it. Then it descends to earth and its gates are closed against it. Then it turns right and left and when it finds no exit it returns to what was cursed if it deserves to be cursed; otherwise, it rebounds to the one who uttered it."

Narrated by Abu Daoud

If the slave of Allah curses something with his tongue, his curse ascends to the heavens, however the gates of the heavens are closed against it. Then it returns back to earth, and the gates of earth are also closed and it is not admitted therein. Then it turns right and left, and if it does not find a way or a place to settle in, it returns to the thing that was cursed if it deserves to be cursed; otherwise, it returns to and afflicts the one who uttered it.

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Do not keep the fire burning in your homes when you go to bed."

Narrated by Bukhari & Muslim

Meaning of the Hadīth: The Prophet (may Allah's peace and blessings be upon him) prohibits his Ummah from sleeping before putting out the fire that they lit.

Buraydah (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Do not call a hypocrite a master, for if he is a master, you will have angered your Almighty Lord."

An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

Meaning of the Hadīth: If a hypocrite is a master among his people and you call him as such, you will incur the wrath of Allah, as you revere that hypocrite who does not deserve such treatment; and if he is not a master or leader, you will be lying and flattering. So, in both cases, he forbids us from addressing a hypocrite as master, with the same applying to a disbeliever, a defiantly disobedient Muslim, or a heretic, for they do not deserve this title at all. The prohibition was addressed to the Companions and those who came after them. Hypocrites at the time were of two types: First: Hypocrites known only to the Prophet (may Allah's peace and blessings be upon him) and his confidant Hudhayfah (may Allah be pleased with him). Second: Hypocrites known among the Companions for their hypocrisy, such as ‘Abdullāh ibn Ubayy. Those fall under the ruling stated in the Hadīth.

Abu Juhayfah (may Allah be pleased with him) reported: I was with the Prophet (may Allah's peace and blessings be upon him) when he said to a man there: "I do not eat while reclining on my side."

Narrated by Bukhari

Abu Juhayfah Wahb ibn ‘Abdullāh As-Sawā’i (may Allah be pleased with him) reports in this Hadīth that it was not of the practice of the Prophet (may Allah's peace and blessings be upon him) that he ate leaning on a pillow or something, putting his hand on the ground and reclining on it. The Prophet (may Allah's peace and blessings be upon him) would not sit this way because when doing so, one eats a lot. Eating a lot makes one lazy, and this results in physical problems. Leaning while eating entails that the food runs down the stomach in a way that is not straight, which is abnormal and could be harmful. Also, leaning while eating is position that indicates arrogance, which is not decorous.

Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade breathing into the pot or blowing into it.

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

This Hadīth relates one of the manners of eating and drinking, which is the prohibition to breathe or blow into the pot when eating or drinking. Breathing is forbidden because of its demerits, such as blemishing the cleanness of the pot and contaminating the drink, besides the fact that doing this entails that the person breathes and drinks at the same time, which may cause suffocating. As the Sunnah indicates, one should drink three times, breathing outside the pot, which makes drinking more enjoyable and pleasing. The Hadīth in hand forbids blowing into the food and drink for any reason, such as hotness or for removing something. This way, one keeps the food clean from saliva or bad smell.

Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When anyone of you eats food, let him not wipe his hand until he licks it or has it licked."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) ordered whoever eats not to wipe his hand or wash it until he licks it or has it licked. The reason for this, as some narrations state, is that one does not know where the blessing lies in the food. Therefore, the Prophet (may Allah's peace and blessings be upon him) ordered licking one's fingers, because the blessing may be in the traces of food on fingers.

‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) had a gold ring made for himself, and whenever he wore it, he used to keep the stone toward the palm of his hand. Consequently, the people made the same thing. Afterward, he sat on the pulpit and took it off, saying: "I used to wear this ring and keep its stone toward the palm of my hand." He then threw it away and said: "By Allah! I will never wear it." Thereupon, all the people threw away their rings. In another narration: "He wore it in his right hand.”

Narrated by Bukhari & Muslim

The Prophet (may Allah’s peace and blessings be upon him) had a gold ring made for him, and whenever he wore it, he would keep its stone toward the palm of his hand. The Companions followed suit. Then, after a while, the Prophet (may Allah’s peace and blessings be upon him) sat on the pulpit so that the people could see him. Then, he said: "I used to wear this ring and keep its stone toward the palm of my hand." He threw it away and said: "By Allah! I will never wear it." This happened in the wake of the prohibition of gold for men. Upon seeing that, the Companions threw away their rings, following the Prophet’s example.

‘Umar ibn Al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade wearing silk except for this much, and he raised his index and middle fingers to us. A narration by Muslim reads: "The Messenger of Allah (may Allah's peace and blessings be upon him) forbade wearing silk except for the width of two, three, or four fingers.”

Narrated by Bukhari & Muslim

The Messenger of Allah (may Allah's peace and blessings be upon him) forbade wearing silk for males, except for the amount he specified. According to the Hadīth agreed upon by Al-Bukhāri and Muslim, this amount is the width of two fingers. In the Hadīth of Muslim, it is the width of two, three, or four fingers. So, the biggest width (four fingers) is to be accepted. Thus, there is nothing wrong in wearing silk with the width of four fingers.

Abu Hurayrah (may Allah be pleased with him) reported that Abu Bakr (may Allah be pleased with him) said: "O Messenger of Allah, teach me some words to recite in the morning and in the evening." He said: "Say: 'O Allah, Creator of the heavens and the earth, Knower of the hidden and the apparent, Lord of everything and its Possessor. I bear witness that there is no god but You. I seek refuge in You from the evil of my own self and from the evil of the devil and the evil of polytheism to which he calls, and from incurring any sin upon myself or upon any other Muslim.'" He added: "Recite them in the morning, in the evening, and when you go to bed."

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

This Dhikr is one of the supplications that are recited in the morning and in the evening, which the Prophet (may Allah’s peace and blessings be upon him) taught Abu Bakr (may Allah be pleased with him), who said: "Teach me!" So, the Prophet (may Allah's peace and blessings be upon him) taught him a Dhikr and a supplication that he could recite every morning and every evening. He ordered him to say: O Allah, the Creator of the heavens and the earth in an unprecedented manner, Who originated them and brought them into existence from non-existence. Knower of what is hidden from the creatures and what is apparent to them, because Allah, the Almighty, knows the present, the past, and the future. Lord of everything and its Possessor, as Allah, the Almighty, is the Lord of everything and the Owner of everything. I testify with my tongue and heart that there is no god but You. Everything worshiped other than Allah is a false deity that has no right to be worshiped, and none has the right to be worshiped but Allah alone, may He be Glorified. I seek refuge in You from the evil of my own self, because the self has evils, as a verse reads: {And I do not acquit myself. Indeed, the soul is a persistent enjoiner of evil, except those upon whom my Lord has mercy} [Yusuf: 53]. So, if Allah does not protect you from the evils of your own self, then it will harm you and order you to do evil things. If He protects you from its evil, then He has guided you to all goodness. The Prophet (may Allah's peace and blessings be upon him) concluded his supplication with: and from the evil of the devil and the evil of polytheism to which he calls, or from the evil of his trap which he sets for people through desires, doubts, or other means of temptation. The completion of the supplication is to say: I seek refuge in Allah from committing evil against myself or causing evil to another Muslim. This supplication is what the Prophet (may Allah's peace and blessings be upon him) taught Abu Bakr to say in the morning, evening, and before going to bed.

Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to offer voluntary prayer on the back of his riding beast (camel), whatever direction it went. He would nod his head. Ibn ‘Umar would do so as well. Another version reads: "He used to perform Witr on top of his camel." A version by Muslim adds: "But he did not offer the obligatory prayer on top of it." A version by Al-Bukhāri states: "…except for the obligatory prayers."

Narrated by Bukhari - Narrated by Bukhari & Muslim