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﴿ مَٰلِكِ يَوۡمِ ٱلدِّينِ ﴾

سورة الفاتحة

4. The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)

﴿ قُل لَّوۡ شَآءَ ٱللَّهُ مَا تَلَوۡتُهُۥ عَلَيۡكُمۡ وَلَآ أَدۡرَىٰكُم بِهِۦۖ فَقَدۡ لَبِثۡتُ فِيكُمۡ عُمُرٗا مِّن قَبۡلِهِۦٓۚ أَفَلَا تَعۡقِلُونَ ﴾

سورة يونس

Say, “If Allah had willed, I would not have recited it to you, nor would He have made it known to you. I have spent a lifetime[20] among you before this. Do you not then understand?”

﴿ فَصَلِّ لِرَبِّكَ وَٱنۡحَرۡ ﴾

سورة الكوثر

So pray to your Lord and offer sacrifice [to Him alone].

﴿ وَءَاخَرِينَ مِنۡهُمۡ لَمَّا يَلۡحَقُواْ بِهِمۡۚ وَهُوَ ٱلۡعَزِيزُ ٱلۡحَكِيمُ ﴾

سورة الجمعة

3. And [He has sent him (Prophet Muhammad صلى الله عليه وسلم) also to] others among them (Muslims) who have not yet joined them (but they will come). And He (Allâh) is the All-Mighty, the All-Wise.

﴿ فَأَصَابَهُمۡ سَيِّـَٔاتُ مَا كَسَبُواْۚ وَٱلَّذِينَ ظَلَمُواْ مِنۡ هَٰٓؤُلَآءِ سَيُصِيبُهُمۡ سَيِّـَٔاتُ مَا كَسَبُواْ وَمَا هُم بِمُعۡجِزِينَ ﴾

سورة الزمر

Therefore the evil consequences of their deeds overtook them, and the wrongdoers among these [pagans] will be overtaken by the evil consequences of their deeds, and they will have no escape[14].

﴿ يُطَافُ عَلَيۡهِم بِصِحَافٖ مِّن ذَهَبٖ وَأَكۡوَابٖۖ وَفِيهَا مَا تَشۡتَهِيهِ ٱلۡأَنفُسُ وَتَلَذُّ ٱلۡأَعۡيُنُۖ وَأَنتُمۡ فِيهَا خَٰلِدُونَ ﴾

سورة الزخرف

71. Trays of gold and cups will be passed round them; (there will be) therein all that inner-selves could desire, and all that eyes could delight in and you will abide therein forever.

﴿ وَإِن يُكَذِّبُوكَ فَقَدۡ كُذِّبَتۡ رُسُلٞ مِّن قَبۡلِكَۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴾

سورة فاطر

And if they deny you, [O Muḥammad] - already were messengers denied before you. And to Allāh are returned [all] matters.

﴿ لِّلَّذِينَ يُؤۡلُونَ مِن نِّسَآئِهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرٖۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ﴾

سورة البقرة

For those who swear not to have intercourse with their wives is a waiting period of four months. Should they then return [to each other], then Allah is All-Forgiving, Most Merciful.

﴿ هُدٗى وَبُشۡرَىٰ لِلۡمُؤۡمِنِينَ ﴾

سورة النمل

2. A guide (to the Right Path) and glad tidings for the believers [who believe in the Oneness of Allâh (i.e. Islâmic Monotheism)].

﴿ إِنَّ هَٰذَا ٱلۡقُرۡءَانَ يَهۡدِي لِلَّتِي هِيَ أَقۡوَمُ وَيُبَشِّرُ ٱلۡمُؤۡمِنِينَ ٱلَّذِينَ يَعۡمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمۡ أَجۡرٗا كَبِيرٗا ﴾

سورة الإسراء

Indeed, this Qur’an guides to what is most upright and gives glad tidings to the believers who do righteous deeds that they will have a great reward.

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Abu Hurayrah reported that ‘Umar happened to pass by Hassān (may Allah be pleased with him) as he was reciting verses of poetry in the mosque. He (‘Umar) looked at him (meaningfully). Upon which, Hassān said: "I used to recite poetry (in the presence) of one better than you (the Prophet). He then looked at Abu Hurayrah and said to him: "I implore you by Allah (to tell me) if you heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: '(Hassān) answer on my behalf. O Allah, aid him with the Holy Spirit (Jibrīl).’” He (Abu Hurayrah) said: “By Allah, yes (I did).”

Narrated by Muslim

The meaning of this Hadīth: Hassān,(may Allah be pleased with him) was reciting poetry in the mosque while ‘Umar was present. ‘Umar looked at him with a disapproving glance. When Hassān noticed, he said to him: "I used to recite poetry in the mosque in the presence of one better than you.” Hassān then asked Abu Hurayrah to testify with his knowledge about Hassān's recitation of poetry in the mosque in the presence of the Messenger (may Allah's peace and blessings be upon him) and his knowledge of his approval and encouragement to it. So ‘Umar said: "I implore you by Allah", meaning: I ask you to swear by Allah, did you hear this from the Messenger of Allah, may Allah's peace and blessings be upon him? When he said: "Answer on behalf of the Messenger of Allah, O Hassān", meaning: answer the (abusing) poetry of the polytheists with your poetry to defend the Prophet (may Allah's peace and blessings be upon him) and aid the religion. Did you hear him say: “O Allah aid him with the Holy Spirit (Jibrīl)", meaning: Jibrīl will aid him by inspiring him with some lines of poetry that strike the nerve of the polytheists like arrows. Abu Hurayrah replied: 'Yes,' meaning: he had heard him reciting poetry in front of the Messenger in the mosque and he heard the Prophet saying that.

Zayd ibn Arqam (may Allah be pleased with him) reported that he saw some people pray in the forenoon, so he said: "They know that praying at an hour other than this one is better, for the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'The prayer of the oft-returning to Allah is when weaned camels are bitten by excessive heat.'"

Narrated by Muslim

Zayd ibn Arqam (may Allah be pleased with him) saw some people pray in the forenoon, so he said that he heard the Prophet (may Allah's peace and blessings be upon him) say that the prayer of the oft-returning to Allah is when the heat is so scorching that the hooves of little camels burn on the ground. That is the best time to pray the Duha prayer for those who obey Allah and often return to Him.

Sa‘īd ibn Jubayr reported that Ibn ‘Umar (may Allah be pleased with him) once passed by some young men of the Quraysh who had tied a bird and made it a target at which they were shooting arrows. Every arrow that they missed became the possession of the owner of the bird. When they saw Ibn ‘Umar, they dispersed. Thereupon, Ibn ‘Umar said: "Who has done this? May Allah curse whoever has done this. Verily, the Messenger of Allah (may Allah’s peace and blessings be upon him) invoked curse upon whoever makes any living creature a target (of his marksmanship, archery, etc.)"

Narrated by Muslim

Sa‘īd ibn Jubayr (may Allah have mercy upon him) reported that ‘Abdullāh ibn ‘Umar (may Allah be pleased with him) once passed by some young men of the Quraysh tribe who had tied a bird and made it a target at which they were shooting arrows to see who is more skilled at archery. When they saw Ibn ‘Umar coming, they dispersed and ran away from him. He inquired about what was going on, and when the people told him, he said: "May Allah curse whoever has done this," and he mentioned that the Prophet (may Allah's peace and blessings be upon him) invoked the curse of Allah upon whoever takes any living creature as a target to shoot at. That is because such action makes the bird suffer pain as one hits its wing, another hits its chest, and a third hits its back or head, and so on. Thus, the bird suffers without dying, while it is possible to slaughter it at the neck in the lawful manner which kills it instantly without making it suffer. That is why the Prophet (may Allah's peace and blessings be upon him) invoked curse upon whoever makes any living creature a target of shooting.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade killing an animal by tying it up and taking aim at it.

Narrated by Muslim

This Hadīth forbids killing animals by tying them up and making them targets for shooting (which is called Sabr). This action involves torturing the animal, taking its life in vain, wasting its monetary value, and missing the chance to slaughter it in a lawful manner (for food). So, for these harms and for the lack of benefit in killing it in this manner, it is forbidden to tie it up and take aim at it to kill it; and forbiddance entails prohibition.

Abu Bakrah (may Allah be pleased with him) reported: During the days (of the battle) of the Camel, Allah benefited me with a word that I had heard from the Messenger of Allah (may Allah's peace and blessings be upon him) after I had been about to join the Companions of the Camel and fight along with them. When the Messenger of Allah (may Allah's peace and blessings be upon him) was informed that the Persians had crowned the daughter of Khosrow as their ruler, he said: "A people who appointed a woman to be in charge of their affairs will never succeed.”

Narrated by Bukhari

Abu Bakrah (may Allah be pleased with him) says that Allah, the Almighty, benefited him on the battle of the Camel with a word that he had heard from the Messenger of Allah (may Allah's peace and blessings be upon him). That benefit was such that he did not set forth to participate in the civil strife. He had heard the Prophet (may Allah's peace and blessings be upon him) say — when he was told that the Persians crowned the daughter of Khosrow as their queen after her father's death: "A people who appointed a woman to be in charge of their affairs will never succeed.'' It means that those who give women high public positions of presidency, ministry, management, or judiciary achieve no good to the nation. The reason is that Allah, the Almighty, gave men a merit over women in their own nature and made men stronger and more resourceful than women in taking up such positions.

Abu Maryam al-Azdi reported: When I went to see Mu‘āwiyah, he said: "How good your visit is to us, O father of so-and-so." (This is an idiom used by the Arabs on such occasions). I said: "I will tell you a Hadīth that I heard. I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'If Allah, the Exalted, puts someone in the position of authority over the affairs of Muslims and he secludes himself, not meeting their needs, deficiencies, and poverty, Allah will keep Himself away from him, not fulfilling his needs, deficiencies, and poverty.'" He said: “He appointed a man to meet people’s needs.”

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

Abu Maryam al-Azdi said that one day, he visited Mu‘āwiyah and Mu‘āwiyah was happy to see him and welcomed him. Abu Maryam told him a Hadīth that he heard from the Prophet (may Allah's peace and blessings be upon him) about the people who are appointed in authority over the Muslims and they then conceal themselves from the people and do not fulfill their rights. They shut their doors and are not accessible. Allah, the Almighty, will cover Himself from them on the Day of Judgment, punishing them in the same manner they abused their power. He will withhold His bounty and mercy from them. On hearing that, Mu‘āwiyah (may Allah be pleased with him) appointed someone to look after the needs of people and tell him of their concerns.

Jābir (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said to me: "When the revenues of Bahrain arrive, I shall give you this much and this much and this much." He passed away before the revenues were received. When they arrived during the caliphate of Abu Bakr (may Allah be pleased with him), he called out: "Anyone whom the Messenger of Allah (may Allah's peace and blessings be upon him) promised or owed anything should come to me." I went to him and said: "The Prophet (may Allah's peace and blessings be upon him) had said to me such-and-such." He took a double handful out of the money and gave it to me. I counted it and found that it was five hundred. Then he said to me: "Take twice as much more of that amount."

Narrated by Bukhari & Muslim

Jābir ibn ‘Abdullāh (may Allah be pleased with him) says in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) promised to give him a plentiful amount of the money that would come from Bahrain. The money came during the caliphate of Abu Bakr, after the Prophet had passed away. Abu Bakr asked those whom the Prophet had promised to give gifts or to whom he owed things to come over. Indeed, the Prophet (may Allah's peace and blessings be upon him) might have purchased something from someone and owed him the price, or promised to give someone a certain grant. Jābir went to Abu Bakr and told him that the Prophet said that he would give him a certain amount when revenues came from Bahrain. Abu Bakr told him: 'Take.' So he scooped from the money with both hands and counted it, finding it to be five hundred. So Abu Bakr told him: "Take twice as much," because the Prophet (may Allah's peace and blessings be upon him) said: "This much and this much and this much", meaning three times. Thus Abu Bakr fulfilled the Prophet's promise to Jābir.

‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: ‘Uyaynah ibn Hisn came to Madīnah and stayed with his nephew Al-Hurr ibn Qays who was among the people close to ‘Umar (may Allah be pleased with him). The Qur’anic reciters, old or young, had the privilege of joining ‘Umar's council and he used to consult them. ‘Uyaynah said to Al-Hurr: "My nephew, you are privileged in the sight of the Commander of the Believers. So, seek permission for me to sit with him?" Al-Hurr asked ‘Umar and he granted permission. When ‘Uyaynah came into the presence of ‘Umar, he addressed him thus: "O son of Al-Khattāb, By Allah, you neither bestow much on us nor deal with us justly." ‘Umar (may Allah be pleased with him) got so angry that he was about to beat him. Thereupon, Al-Hurr said: ''O Commander of the Believers! Allah said to His Prophet: {Show forgiveness, enjoin what is good, and turn away from the ignorants} [Al-A‘rāf: 199]. Indeed, this one is from the ignorants." By Allah! ‘Umar stood committed to the verse when Al-Hurr recited it, as he always adhered strictly to the Book of Allah.

Narrated by Bukhari

The noble Companion ‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) informs us what happened to the Commander of the Believers ‘Umar ibn al-Khattāb (may Allah be pleased with him) when ‘Uyaynah ibn Hisn, of high status among his people, came to see him in Madīnah. ‘Uyaynah began his speech in a disrespectful manner and then criticized and rebuked ‘Umar, saying: “You neither bestow much on us nor deal with us justly.” As a result, ‘Umar became so furious that he was about to beat him; however, some of the Qur’anic reciters, including ‘Uyaynah’s nephew, Al-Hurr ibn Qays, stood up and addressed the rightly guided caliph ‘Umar, saying: “O Commander of the Believers! Allah said to His Prophet: {Show forgiveness, enjoin what is good, and turn away from the ignorants} [Al-A‘rāf: 199]. This one is from the ignorants.” ‘Umar stood committed to that verse and suppressed his anger, as he always adhered strictly to the Book of Allah. So, he refrained from beating this man in compliance with the verse that was recited to him. This is how the Companions (may Allah be pleased with them) used to show politeness and respect towards the Book of Allah. They would not violate its commands and teachings. Whenever it was said to them, “this is the word of Allah,” they would submit to it, no matter what.

‘Abdullāh ibn ‘Utbah ibn Mas‘ūd reported: I heard ‘Umar ibn al-Khattāb (may Allah be pleased with him) say: "People were judged by the divine revelation during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) but the divine revelation has ceased. Now, we only judge you by what is apparent to us from your deeds. Whoever appears to be good, we trust and honor him, and what he does in secret is no concern of ours, for Allah will judge him for what he does in secret. Whoever appears to be evil, we will not trust or believe him, even if he says that his intentions are good."

Narrated by Bukhari

‘Umar ibn al-Khattāb (may Allah be pleased with him) spoke about the one who concealed evil intentions at the time of divine revelation, and how that was made known to the Prophet (may Allah's peace and blessings be upon him) through the revelation. During the time of the Messenger of Allah (may Allah's peace and blessings be upon him) some people were hypocrites, pretending to be good while concealing evil. However, Allah, the Exalted, exposed them through the revelation to His Messenger (may Allah's peace and blessings be upon him). When the revelation ceased, people were incapable of knowing the hypocrites, because hypocrisy is in the heart. He thus said that they started judging people by what appears to them. So whoever appeared to be good, they dealt with him according to what he showed, even if he had evil intentions. Whoever appeared to be evil, they dealt with him according to the evil he showed, and they were not responsible for his intention. The intention is entrusted to the Lord of the Worlds, Exalted and Glorified, who knows what one's inner self whispers to him.

Jābir ibn Samurah (may Allah be pleased with him) reported: The people of Kufa complained to ‘Umar ibn al-Khattāb (may Allah be pleased with him) about their governor Sa‘d (ibn Abi Waqqās) (may Allah be pleased with him). He dismissed him and appointed ‘Ammār as their governor. They lodged many complaints against Sa‘d and even alleged that Sa‘d does not know how to perform the prayers properly. ‘Umar sent for him and said: "O Abu Is'hāq, those people claim that you do not pray properly." He replied: "By Allah, I used to lead them in prayer exactly as I learnt from the Messenger of Allah (may Allah’s peace and blessings be upon him). I prolong the first two Rak‘ahs of the ‘Ishā' prayer and shorten the last two." ‘Umar then said: "That is what I thought of you, O Abu Is'hāq." Then he sent a man (or more) with him to Kufa to ask the people about him. This man went there and did not leave any mosque without asking about Sa‘d. All the people praised him till he came to the mosque of the tribe of Banu ‘Abs; where a man called Usāmah ibn Qatādah, with a surname of Abu Sa‘d, stood up and said: "Since you asked, I am bound to tell you that Sa‘d never marched with the armies, nor did he ever divide the spoils of war fairly, nor was he ever fair in delivering justice regarding legal verdicts." This complaint reached Sa‘d and he said: "By Allah, I shall make three supplications: O Allah, if this slave of Yours is a liar and got up for showing off and speaking boastfully, then prolong his life, make him poor for the rest of his life, and afflict him with trials." This person suffered, following the invocation of Sa‘d and would tell people he was an old man subjected to trials because of Sa‘d’s invocation. ‘Abd al-Malik ibn ‘Umayr, who narrated from Jābir ibn Samurah, said: "I saw this man afterwards in such a state that his eyebrows were shaggy and had fallen over his eyelids, because of old age; and he used to wink at young girls as they pass by in the roads.”

Narrated by Bukhari & Muslim