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﴿ تَرۡجِعُونَهَآ إِن كُنتُمۡ صَٰدِقِينَ ﴾

سورة الواقعة

Bring it back,[1620] if you should be truthful?

﴿ وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا وَصِيَّةٗ لِّأَزۡوَٰجِهِم مَّتَٰعًا إِلَى ٱلۡحَوۡلِ غَيۡرَ إِخۡرَاجٖۚ فَإِنۡ خَرَجۡنَ فَلَا جُنَاحَ عَلَيۡكُمۡ فِي مَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ مِن مَّعۡرُوفٖۗ وَٱللَّهُ عَزِيزٌ حَكِيمٞ ﴾

سورة البقرة

Those of you who pass away leaving widows should bequeath in their favor to be maintained for one year without forcing them out[134]. But if they leave, then there is no blame on you for what they reasonably do with themselves. And Allah is All-Mighty, All-Wise.

﴿ فَكَيۡفَ كَانَ عَذَابِي وَنُذُرِ ﴾

سورة القمر

And how [severe] were My punishment and warning.

﴿ إِنَّا بَلَوۡنَٰهُمۡ كَمَا بَلَوۡنَآ أَصۡحَٰبَ ٱلۡجَنَّةِ إِذۡ أَقۡسَمُواْ لَيَصۡرِمُنَّهَا مُصۡبِحِينَ ﴾

سورة القلم

17. Verily, We have tried them as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning,

﴿ لَا يَذُوقُونَ فِيهَا ٱلۡمَوۡتَ إِلَّا ٱلۡمَوۡتَةَ ٱلۡأُولَىٰۖ وَوَقَىٰهُمۡ عَذَابَ ٱلۡجَحِيمِ ﴾

سورة الدخان

They will not taste death therein except the first death, and He will have protected them from the punishment of Hellfire

﴿ فَأَمَّا مَن ثَقُلَتۡ مَوَٰزِينُهُۥ ﴾

سورة القارعة

6. Then as for him whose balance (of good deeds) will be heavy,[1]

﴿ وَٱنطَلَقَ ٱلۡمَلَأُ مِنۡهُمۡ أَنِ ٱمۡشُواْ وَٱصۡبِرُواْ عَلَىٰٓ ءَالِهَتِكُمۡۖ إِنَّ هَٰذَا لَشَيۡءٞ يُرَادُ ﴾

سورة ص

6. And the leaders among them went about (saying): "Go on, and remain constant to your âlihah (gods)! Verily, this is a thing designed (against you)!

﴿ وَلِكُلّٖ دَرَجَٰتٞ مِّمَّا عَمِلُواْۚ وَمَا رَبُّكَ بِغَٰفِلٍ عَمَّا يَعۡمَلُونَ ﴾

سورة الأنعام

And for all are degrees [i.e., positions resulting] from what they have done. And your Lord is not unaware of what they do.

﴿ وَٱلَّذِينَ يُتَوَفَّوۡنَ مِنكُمۡ وَيَذَرُونَ أَزۡوَٰجٗا يَتَرَبَّصۡنَ بِأَنفُسِهِنَّ أَرۡبَعَةَ أَشۡهُرٖ وَعَشۡرٗاۖ فَإِذَا بَلَغۡنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيۡكُمۡ فِيمَا فَعَلۡنَ فِيٓ أَنفُسِهِنَّ بِٱلۡمَعۡرُوفِۗ وَٱللَّهُ بِمَا تَعۡمَلُونَ خَبِيرٞ ﴾

سورة البقرة

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner.[92] And Allāh is [fully] Aware of what you do.

﴿ لَّيۡسَ عَلَى ٱلۡأَعۡمَىٰ حَرَجٞ وَلَا عَلَى ٱلۡأَعۡرَجِ حَرَجٞ وَلَا عَلَى ٱلۡمَرِيضِ حَرَجٞ وَلَا عَلَىٰٓ أَنفُسِكُمۡ أَن تَأۡكُلُواْ مِنۢ بُيُوتِكُمۡ أَوۡ بُيُوتِ ءَابَآئِكُمۡ أَوۡ بُيُوتِ أُمَّهَٰتِكُمۡ أَوۡ بُيُوتِ إِخۡوَٰنِكُمۡ أَوۡ بُيُوتِ أَخَوَٰتِكُمۡ أَوۡ بُيُوتِ أَعۡمَٰمِكُمۡ أَوۡ بُيُوتِ عَمَّٰتِكُمۡ أَوۡ بُيُوتِ أَخۡوَٰلِكُمۡ أَوۡ بُيُوتِ خَٰلَٰتِكُمۡ أَوۡ مَا مَلَكۡتُم مَّفَاتِحَهُۥٓ أَوۡ صَدِيقِكُمۡۚ لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَأۡكُلُواْ جَمِيعًا أَوۡ أَشۡتَاتٗاۚ فَإِذَا دَخَلۡتُم بُيُوتٗا فَسَلِّمُواْ عَلَىٰٓ أَنفُسِكُمۡ تَحِيَّةٗ مِّنۡ عِندِ ٱللَّهِ مُبَٰرَكَةٗ طَيِّبَةٗۚ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأٓيَٰتِ لَعَلَّكُمۡ تَعۡقِلُونَ ﴾

سورة النور

61. There is no restriction on the blind, nor any restriction on the lame, nor any restriction on the sick, nor on yourselves, if you eat from your houses, or the houses of your fathers, or the houses of your mothers, or the houses of your brothers, or the houses of your sisters, or the houses of your father’s brothers, or the houses of your father’s sisters, or the houses of your mother’s brothers, or the houses of your mother’s sisters, or (from that) whereof you hold keys, or (from the house) of a friend. No sin on you whether you eat together or apart. But when you enter the houses, greet one another with a greeting from Allâh (i.e. say: السلام عليكم) As-Salâmu ‘Alaikum - peace be on you) blessed and good. Thus Allâh makes clear the Ayât (these Verses or your religious symbols and signs) to you that you may understand.

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Abu Hurayrah (may Allah be pleased with him) said: "I have seen seventy of the people of the Suffah, none of them had a cloak over them. They had either a lower garment or a sheet which they tied around their necks. Some reached halfway up the shins and some reached the ankles; and each one of them would hold it with with his hand to avoid exposing his private parts."

Narrated by Bukhari

The people of Suffah were some of the Companions of the Prophet (may Allah's peace and blessings be upon him) who were poor emigrants who left their homes and wealth in Makkah and emigrated to Madīnah. They were more than seventy men. Suffah was a shaded area at the back of the Prophet's Mosque, where they would sleep. Abu Hurayrah (may Allah be pleased with him) describes their clothing that they used to wear in summer and winter alike, as he himself was one of them. He says: "none of them had a cloak (ridā’) over them". They had either a lower garment (izār) or a sheet (kisā’). If someone wanted to wear a ridā’, he had to wear a lower garment underneath it. The ridā’ is know today as a jacket or coat. Abu Hurayrah says that none of them had a ridā’; rather, each had one garment to cover himself from the shoulder downward. It resembled a short sheet that the man would tie around his neck because it was not large enough to be tailored and worn. Some of those sheets reached up to the middle of the shins, and others reached the ankles. Then Abu Hurayrah says that one of them would hold his sheet together with his hand while praying to avoid exposing his private parts while bowing or prostrating. This was the state of many Companions (may Allah be pleased with them). They lived in poverty and need, and were not prone to the world and its adornments. Even after wealth became abundant to them later on, they were not concerned with collecting it. They remained content and ascetic until they died.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "There were among the nations before you people who were inspired. If there is any of such among my followers, then it is ‘Umar."

Narrated by Bukhari & Muslim

Abu Hurayrah (may Allah be pleased with him) speaks of an extraordinary merit that belongs to ‘Umar ibn al-Khattāb (may Allah be pleased with him). The Prophet (may Allah's peace and blessings be upon him) said that there were in the previous nations people who were inspired to do what is correct. They would speak and their speech would be in accordance with the truth. That is an honor that Allah bestows upon His servants, that when they say something or give a religious opinion or pass a judgment, they find out afterwards that what they said or did was in compliance with the truth. ‘Umar (may Allah be pleased with him) was one of the most guided to the truth. The conditional clause "if there is among my followers people as such" does not indicate doubt, since the Ummah of Islam is the best and most perfect of nations. Rather, it indicates emphasis. If it is established that people who received divine inspiration existed in other nations, then they exist among the Muslims with greater reason. Verily, the stronger the person's belief in Allah is and the more obedient he is to Allah, the more Allah guides him to the truth in proportion to what he possesses of faith, knowledge, and good deeds. For example, he would do something that he believes to be true without knowing a proof from the Qur'an and the Sunnah. Then when he checks or inquires, he finds that he has indeed acted according to the Qur'an and the Sunnah. This is an extraordinary honor from Allah. ‘Umar was one of such people, as the Messenger of Allah (may Allah's peace and blessings be upon him) said about him: "If there are people as such among my followers, then it is ‘Umar.

Abu Idrīs al-Khawlāni (may Allah have mercy upon him) reported: I once entered the Damascus mosque. I saw a young man who had shining teeth, and people were with him. When they differed over anything, they would refer it to him and would adopt his opinion. I asked who he was and I was told that he was Mu‘ādh ibn Jabal (may Allah be pleased with him). On the next day, I went early to the mosque, but found that he had arrived earlier than me and was praying. I waited until he completed his prayer, and then went to him from the front, greeted him and said: "By Allah, I love you for the sake of Allah." He asked: "By Allah?" I replied: "Yes, by Allah." He then asked me again: "By Allah?" I replied: "Yes, by Allah." Then he took hold of the waist edge of my cloak, drew me close to himself and said: "Rejoice, for I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: 'Allah, the Almighty, said: ‘My love is certainly due to those who love one another for My sake, sit with one another for My sake, visit one another for My sake, cooperate and give one another for My sake.''"

Narrated by Ahmad - Maalik

This Hadīth highlights the virtue of loving one another for the sake of Allah. The meaning is that whoever does all of these things, i.e. each of the two parties, as the verb form implies, if he does them seeking the pleasure of Allah, the Almighty, not for a perishable interest or some purpose, then the love of his Master will be due to him. This, indeed, is the greatest reward and it indicates the honor of such deeds. It was also reported that: "Whoever loves, hates, gives, and withholds for My sake, he has perfected faith." "By Allah, I love you for the sake of Allah." He asked: "By Allah?" I replied: "Yes, by Allah." This is a proof that they frequently used oaths and repeated them for the sake of verification and confirmation. "Drew me close to himself", meaning: closely and intimately, displaying acceptance of what he told him, and to convey to him the glad tidings of what the Prophet (may Allah's peace and blessings be upon him) said about the one who does that. So, he said to him: 'Rejoice', meaning: at the state you are in because "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: 'Allah, the Almighty, said"; Mu‘ādh informed him that the Prophet (may Allah's peace and blessings be upon him) reported this statement from his Lord, Blessed and Exalted, so that Abu Idrīs would be certain about the statement and would fully rejoice over the news, since it was the statement of the Prophet (may Allah's peace and blessings be upon him) which he reported from his Lord, and not a personal opinion of Mu‘ādh (may Allah be pleased with him). "My love is certainly due", meaning: My love has been affirmed for them. "To those who love one another for My sake, sit with one another for My sake", meaning: Their gatherings are especially for the sake of Allah, for the sake of cooperation in the remembrance of Allah, the Exalted, establishing His limits, honoring His covenant, fulfilling His commands, preserving His laws, following His orders, and avoiding His prohibitions. "Visit one another for My sake", meaning: Their visits to one another are intended for Allah's sake and seeking His pleasure, love, and approval; whether they do it out of loving each other for His sake, or in cooperation on His obedience. "Cooperate and give one another for My sake", meaning: exert themselves for His pleasure, including spending on Jihad against His enemies, and other such things that they were commanded to do; as well as giving each other money if needed.

Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "During my ascent to heaven, I passed by a group of people with copper nails scratching their faces and chests. I asked: 'O Jibrīl, who are these?' He replied: 'These are the ones who eat the flesh of people (by backbiting) and slander them.'"

Narrated by Abu Daoud - Narrated by Ahmad

Meaning of this Hadīth: When the Prophet (may Allah's peace and blessings be upon him) was taken up to heaven on the Night of Ascension, he came across a group of people who were scratching their bodies with their copper nails. He wondered at their state and asked Jibrīl: "Who are these people, and why are they doing this to themselves?" Jibrīl replied that those were the ones who used to backbite people and slander them.

Salmān al-Fārisi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "There are three (types of people) to whom Allah will not speak (on the Day of Judgment), nor will He purify, and they will incur a painful punishment: an aged person who commits fornication, a poor person who is arrogant, and a man who has made (swearing by) Allah as his goods; as he does not buy or sell without swearing by Allah.”

At-Tabaraani

The Prophet (may Allah's peace and blessings be upon him) informs us about three types of sinners who will receive the severest punishment because of the hideousness of their crimes. One of them is the elderly person who commits fornication, because the urge to commit that sin is weak given his old age. This shows that the reason he is committing fornication is his love of sin and vice. Although fornication is despised regardless of who commits it, it is even more despised in old age. The second is a poor person who treats people with arrogance. Although arrogance is a despicable trait regardless of who displays it, the poor person has no wealth that prompts him to be arrogant, so his arrogance along with the absence of a motive for it proves that arrogance is in his nature. The third is the person who makes swearing by Allah his habit and uses it frequently when selling and buying, thus being disrespectful to the name of Allah and using it as a means to earn money.

‘Amr ibn Shu‘ayb reported from his father, who reported from his grandfather: The most rebellious of people against Allah, Exalted and Glorified, is someone who kills another in the sacred precincts of Allah; kills someone other than his killer; or someone kills someone out of a pre-Islamic animosity.

Narrated by Ibn Hebban

‘Abdullāh ibn ‘Amr (may Allah be pleased with him) said that the Prophet (may Allah's peace and blessings be upon him) had said that the most rebellious and tyrannical in the sight of Allah, as far as murder is concerned, are three people: 1. Someone who kills someone else whose blood is inviolable under the Shariah in the safe sanctuary of Allah; Makkah. A forbidden killing is the gravest sin after polytheism, and it is more forbidden and sinful when it is committed in the sanctuary of Allah. In this respect, Allah, the Almighty, says: {Whoever intends [a deed] therein of deviation [in religion] or wrongdoing - We will make him taste of a painful punishment} [Sūrat al-Hajj: 25]. In an authentic Hadīth, the Prophet (may Allah's peace and blessings be upon him) said: ''Your blood, honor, and properties are as inviolable to you as this month of yours in this country of yours.'' [Muslim: 1218] 2. Someone who kills someone other than his killer (the person who committed the murder). Allah, the Almighty, says: {No bearer of burdens can bear the burden of another} [Sūrat al-An‘ām: 164]. That is to kill someone other than his killer or to kill, along with his killer, someone else. Excessive murder was a pre-Islamic tradition, that Allah has forbidden. 3. Someone who kills due to the pre-Islamic animosities and feuds that Islam revoked. Exceptions, however, are someone who kills another while defending himself and not for any other reason. Also, killing someone who commits a crime that legalizes killing him, such as deliberate murder in the sanctuary, so the sanctuary does not provide a safe place for people to commit crimes.

Hakīm ibn Hizām (may Allah be pleased with him) reported: I asked the Messenger of Allah (may Allah's peace and blessings be upon him) for some money and he gave me. Then I asked him again and he gave me. Then I asked him again and he gave me, and then he said: "O Hakīm, this money is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the giving hand is better than the receiving hand.'" Hakīm added: "I said: 'O Messenger of Allah, by the One Who sent you with the truth, I shall never accept anything from anyone after you until I leave this world.'" Then Abu Bakr (may Allah be pleased with him) (during his caliphate) would call Hakīm to give him his share from the war booty and he would refuse to take anything. Then ‘Umar (may Allah be pleased with him) (during his caliphate) called him to give him his share but he refused. Upon that, ‘Umar said: "O Muslims, I would like you to bear witness that I offer Hakīm his share from this booty that Allah entitled him to, and he refuses to take it." Thus, Hakīm never took anything from anybody after the Prophet (may Allah's peace and blessings be upon him) till he died.

Narrated by Bukhari & Muslim

Hadīth explanation: Hakīm ibn Hizām (may Allah be pleased with him) went to the Prophet (may Allah's peace and blessings be upon him) to ask him for some money three times and the Prophet gave him every time. Then the Prophet (may Allah's peace and blessings be upon him) said to him that this money is sweet and green; meaning something loved and desired, something that people strive to attain, just as one likes ripe fruit that have an appetizing appearance and sweet taste. Then the Prophet (may Allah's peace and blessings be upon him) said that whoever takes it without greediness; meaning: whoever receives it with indifference to it, without begging constantly, and without gluttony for it, Allah will place blessing in this money and it will grow and increase even if it is a small amount, and the person will be blessed with contentment thereby attaining a rich self-sufficient soul, a relaxed heart and a happy life. On the contrary, whoever takes money with greediness; i.e. he aspires to it and desires it, Allah will not put blessing in it, he will never be satisfied nor content, and he will have an impoverished soul, even if he were given the treasures of the earth. Another Hadīth with a similar meaning was narrated by Muslim: The Prophet (may Allah's peace and blessings be upon him) said: "I am only a treasurer. So the one whom I give who is not greedy, he will be blessed in what he is given, and the one whom I give because of his constant begging and greediness, is like the one who eats and is never full." So if this is the case with one who takes money with greediness, then what about the one who constantly begs? His situation will be far worse. That is why the Prophet (may Allah's peace and blessings be upon him) said to ‘Umar ibn al-Khattāb: "Whatever you receive from this money (war booty) and you are not aspiring to take it nor asking for it, then take it, otherwise, do not take it." The giving hand is better than the receiving hand because it has honored itself and raised itself above the humiliation of asking. Hakīm swore by Allah who sent the Prophet with the truth that he would not ask anyone after him for anything. So when the Prophet passed away and Abu Bakr became the Caliph, he used to offer Hakīm money but Hakīm refused to take it. Then Abu Bakr died and ‘Umar became the Caliph and he summoned Hakīm to give him his share, but Hakīm again refused. So ‘Umar summoned the people to bear witness that Hakīm was offered his share from the Public Treasury of Muslims but he refused to accept it. ‘Umar did that so that Hakīm would not have an argument against him on the Day of Resurrection (that he deprived him of his right), and to free himself from liability to Hakīm before the people. Hakīm insisted on refraining from taking anything from ‘Umar until he died.

Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "By Allah! There is no true life, except that of the Hereafter."

Narrated by Bukhari & Muslim

Comfortable, contented, and eternal life is the life of the Hereafter. As for this world, no matter how comfortable it may be, it will cease to exist.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Verily, this world is cursed, and everything in it is cursed, except the remembrance of Allah an all what is relevant to it; a scholar and a seeker of knowledge."

Narrated by Ibn Majah - Narrated by At-Termedhy

The world and all that it contains of adornments is hateful and dispraised in the sight of Allah, because it takes people away from the purpose of their creation; which is to worship Allah and establish His laws. The exception to such hate and dispraise is the remembrance of Allah and all what is relevant to it of acts of worship, as well as learning religious knowledge and teaching it to others, because this is the purpose of their creation.

Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) passed through the market with people around him. He came across a dead goat with its ears cut off. He held it by (the remaining part of) one ear and said: "Who of you would like to have this for one dirham?" They said: "We do not like to have it for anything whatsoever. What shall we do with it?" Then he said: "Would you like to have it anyway?'' They said: "By Allah, had it been alive, it would be of little value because of its cut ears. How could it be worth anything when it is dead?" Thereupon he said: "By Allah, the world is less worthy to Allah than this is to you.''

Narrated by Muslim