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﴿ وَٱلَّٰٓـِٔي يَئِسۡنَ مِنَ ٱلۡمَحِيضِ مِن نِّسَآئِكُمۡ إِنِ ٱرۡتَبۡتُمۡ فَعِدَّتُهُنَّ ثَلَٰثَةُ أَشۡهُرٖ وَٱلَّٰٓـِٔي لَمۡ يَحِضۡنَۚ وَأُوْلَٰتُ ٱلۡأَحۡمَالِ أَجَلُهُنَّ أَن يَضَعۡنَ حَمۡلَهُنَّۚ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مِنۡ أَمۡرِهِۦ يُسۡرٗا ﴾

سورة الطلاق

As for those women from among you who reached their menopause, in case you doubt, their waiting period is three months, as well as of those who have not yet menstruated. As for pregnant women, their waiting period ends with delivery[5]. And whoever fears Allah, He will make his matters easy for him.

﴿ لَا جَرَمَ أَنَّمَا تَدۡعُونَنِيٓ إِلَيۡهِ لَيۡسَ لَهُۥ دَعۡوَةٞ فِي ٱلدُّنۡيَا وَلَا فِي ٱلۡأٓخِرَةِ وَأَنَّ مَرَدَّنَآ إِلَى ٱللَّهِ وَأَنَّ ٱلۡمُسۡرِفِينَ هُمۡ أَصۡحَٰبُ ٱلنَّارِ ﴾

سورة غافر

43. "No doubt you call me to (worship) one who cannot grant (me) my request (or respond to my invocation) in this world or in the Hereafter. And our return will be to Allâh, and Al-Musrifûn (i.e. polytheists and arrogants, those who commit great sins, the transgressors of Allâh’s set limits): they shall be the dwellers of the Fire!

﴿ أَوۡ يُزَوِّجُهُمۡ ذُكۡرَانٗا وَإِنَٰثٗاۖ وَيَجۡعَلُ مَن يَشَآءُ عَقِيمًاۚ إِنَّهُۥ عَلِيمٞ قَدِيرٞ ﴾

سورة الشورى

Or He makes them [both] males and females, and He renders whom He wills barren. Indeed, He is Knowing and Competent.

﴿ يُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلۡأَرۡضِ ثُمَّ يَعۡرُجُ إِلَيۡهِ فِي يَوۡمٖ كَانَ مِقۡدَارُهُۥٓ أَلۡفَ سَنَةٖ مِّمَّا تَعُدُّونَ ﴾

سورة السجدة

He arranges [each] matter from the heaven to the earth; then it will ascend to Him in a Day, the extent of which is a thousand years of those which you count.

﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ غَيۡرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَـٔۡنِسِينَ لِحَدِيثٍۚ إِنَّ ذَٰلِكُمۡ كَانَ يُؤۡذِي ٱلنَّبِيَّ فَيَسۡتَحۡيِۦ مِنكُمۡۖ وَٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ وَإِذَا سَأَلۡتُمُوهُنَّ مَتَٰعٗا فَسۡـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٖۚ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ وَمَا كَانَ لَكُمۡ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا ﴾

سورة الأحزاب

O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared. But if you are invited, then enter, and when you have eaten, then disperse, without lingering for conversation. Such [behavior] causes annoyance to the Prophet; he is too shy to express it to you, but Allah is not shy of [telling] the truth. And if you ask his wives for something, ask them from behind a screen; that is purer for your hearts and their hearts. It is not lawful for you to cause annoyance to Allah’s Messenger, or to ever marry his wives after him, for that is indeed an enormous sin before Allah.

﴿ وَقَالَ ٱلَّذِينَ كَفَرُواْ لِرُسُلِهِمۡ لَنُخۡرِجَنَّكُم مِّنۡ أَرۡضِنَآ أَوۡ لَتَعُودُنَّ فِي مِلَّتِنَاۖ فَأَوۡحَىٰٓ إِلَيۡهِمۡ رَبُّهُمۡ لَنُهۡلِكَنَّ ٱلظَّٰلِمِينَ ﴾

سورة إبراهيم

And those who disbelieved said to their messengers, "We will surely drive you out of our land, or you must return to our religion." So their Lord inspired to them, "We will surely destroy the wrongdoers.

﴿ وَتَكُونُ ٱلۡجِبَالُ كَٱلۡعِهۡنِ ﴾

سورة المعارج

and the mountains will be like dyed wool[5],

﴿ إِنَّا نَحۡنُ نُحۡيِ ٱلۡمَوۡتَىٰ وَنَكۡتُبُ مَا قَدَّمُواْ وَءَاثَٰرَهُمۡۚ وَكُلَّ شَيۡءٍ أَحۡصَيۡنَٰهُ فِيٓ إِمَامٖ مُّبِينٖ ﴾

سورة يس

12. Verily, We give life to the dead, and We record that which they send before (them), and their traces[1] and all things We have recorded with numbers (as a record) in a Clear Book.

﴿ وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا بَيِّنَٰتٖ قَالُواْ مَا هَٰذَآ إِلَّا رَجُلٞ يُرِيدُ أَن يَصُدَّكُمۡ عَمَّا كَانَ يَعۡبُدُ ءَابَآؤُكُمۡ وَقَالُواْ مَا هَٰذَآ إِلَّآ إِفۡكٞ مُّفۡتَرٗىۚ وَقَالَ ٱلَّذِينَ كَفَرُواْ لِلۡحَقِّ لَمَّا جَآءَهُمۡ إِنۡ هَٰذَآ إِلَّا سِحۡرٞ مُّبِينٞ ﴾

سورة سبأ

43. And when Our Clear Verses are recited to them, they say: "This (Muhammad صلى الله عليه وسلم) is naught but a man who wishes to hinder you from that which your fathers used to worship." And they say: "This (the Qur’ân) is nothing but an invented lie." And those who disbelieve say of the truth when it has come to them (i.e. Prophet Muhammad صلى الله عليه وسلم when Allâh sent him as a Messenger with proofs, evidence, verses of this Qur’ân, lessons, signs, etc.): "This is nothing but evident magic!"

﴿ فَكَيۡفَ إِذَا تَوَفَّتۡهُمُ ٱلۡمَلَٰٓئِكَةُ يَضۡرِبُونَ وُجُوهَهُمۡ وَأَدۡبَٰرَهُمۡ ﴾

سورة محمد

27. Then how (will it be) when the angels will take their souls at death, smiting their faces and their backs?

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‘Ā'ishah (may Allah be pleased with her) reported that when the Prophet (may Allah's peace and blessings be upon him) visited some of his family members who were sick, he would pass his right hand over them and say: "O Allah, Lord of mankind, remove the affliction. Cure, for You are the one who cures; there is no cure but Yours, a cure that leaves behind no trace of sickness."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) used to visit some of his wives who were ill, he would supplicate for them with this supplication, and would pass his right hand over them and read this supplication: "O Allah, Lord of mankind," imploring Allah by His universal Lordship, for He is the Lord, the Creator, the Owner, and the Regulator of all affairs. "Remove the affliction," meaning the sickness that affected this person. Cure means remove the sickness and heal the sick. Ash-Shāfi (The Curer or the Healer) is one of Allah's beautiful names, because He is the one who cures the sick. "No one can cure except You," i.e. there is no cure except Allah's cure. Recovering at the hands of human beings is only a means, but the one who cures is Allah. The Prophet asked Allah to cure the sick person completely whereby no trace of illness remains.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: Jibrīl came to the Prophet (may Allah's peace and blessings be upon him) and said: "O Muhammad, have you fallen ill?" He said: 'Yes.' So Jibrīl said: "In the name of Allah I recite over you, (to cleanse you) from everything that troubles you, from the evil of every soul or envious eye, Allah will cure you, in the name of Allah I recite over you)."

Narrated by Muslim

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that Jibrīl came to the Prophet (may Allah's peace and blessings be upon him) and asked: "Do you complain of something?" meaning: "Are you sick?" The Prophet responded: 'Yes.' So Jibrīl said: "In the name of Allah I recite over you, to cleanse you from everything that harms you, from the evil of every soul or envious eye, Allah will cure you, in the name of Allah I recite over you." This is a supplication by Jibrīl, the most honorable angel, in favor of the most honorable Messenger (may Allah's peace and blessings be upon him). The part where he asked if the Prophet was ill and the Prophet's affirmative answer indicates that it is permissible that the sick person tells others that he is sick if they ask him. This is not considered a complaint; rather a complaint is to complain of Allah to people, saying: Allah made me sick with such-and-such sickness, thus complaining of the Lord to His creation. This is not permissible, which is why Prophet Ya‘qūb said: {I only complain of my suffering and my grief to Allah} [Sūrat Yūsuf: 86]. In the Ruqyah he recited, Jibrīl mentions the evil of every soul or envious eye, meaning the evil of every human or Jinn or other than that, or the evil of the envious person, meaning what people call the evil eye. An envious person hates to see Allah's blessings upon others and his soul is evil and wicked. Such an evil soul may direct a malicious effect to the envied person, and that is why Jibrīl invoked cure from Allah against the envious eye. He also started the Ruqyah with Basmalah (In the name of Allah) and ended it with Basmalah.

Qays ibn Abi Hāzim reported: We visited Khabbāb ibn al-Aratt (may Allah be pleased with him) when he was ill and he had been cauterized in seven places. He said to us: "Our companions who died (during the lifetime of the Prophet) left (this world) without having their rewards reduced due to enjoying the pleasures of this life, but we have (so much) wealth that we find no way to spend it except on the ground. Had the Prophet (may Allah's peace and blessings be upon him) not forbidden us to wish for death, I would have wished for it." When we visited him for a second time, he was building himself a wall, and he said: "A Muslim is rewarded (in the Hereafter) for whatever he spends, except for something he has spent on building."

Al-Bukhari and Muslim. This is the wording of Al-Bukhari

This Hadīth relates that Khabbāb ibn al-Aratt (may Allah be pleased with him) was sick and had been cauterized in seven places for his sickness, so his companions came to pay him a visit. He told them that the early Companions had died without enjoying any worldly pleasures, which could have lessened the reward they had been promised in the Hereafter. He also said that he had collected so much wealth that he could not find a way to spend it, except on the ground, and that if the Messenger of Allah had not forbidden them from supplicating to Allah for death (except in times of trial regarding one's religion, when one should supplicate to Allah with the reported supplications), he would have asked Allah for it. He also told them that the Prophet (may Allah's peace and blessings be upon him) said that a person is rewarded for everything he spends, except what he spends on the ground, meaning what he builds, because if a person builds only what he needs, this does not require much expenditure. So the money spent on constructing extra (unnecessary) buildings is not rewarded, except a building that was made for the poor to live in or its income was dedicated to the cause of Allah, or something similar. This kind of building is rewarded, but there is no reward in building a place to live in (that is unnecessarily large and beyond the space he needs). Regarding cauterization, its prohibition is meant for anyone who believes that the cure comes from the cauterization, but there is no harm in it for the one who believes that Allah, the Exalted, is the Curer. The prohibition may also be meant for a person who is able to use another method of treatment, but rushed to have cauterization and did not make it the last resort.

‘Āishah (may Allah be pleased with her) reported: When someone complained of an ailment or had a sore or a wound, the Prophet (may Allah's peace and blessings be upon him) did this with his index finger – the narrator, Sufyān ibn ‘Uyaynah, touched the ground with his index finger and then raised it - and said: "In the name of Allah, the dust of our earth along with the saliva of some of us will cure our ailing people, with the permission of our Lord."

Narrated by Bukhari & Muslim

When someone was sick ,or suffering from a wound or a sore, the Prophet (may Allah's peace and blessings be upon him) would moisten (the tip of) his index finger with his saliva then touch the ground with it, so some dust would stick to it. He would then wipe it over the wound or ailing part of the body, saying: “In the name of Allah, the dust of our earth along with the saliva of some of us will cure our ailing people, with the permission of our Lord."

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to seek refuge (with Allah) against the Jinn and the evil eye, until the Mu‘awwidhatayn (Sūrat al-Falaq and Sūrat An-Nās) were revealed. After they had been revealed, he used them for seeking Allah's protection and left everything else.

Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i

This Hadīth explains that the Messenger of Allah (may Allah's peace and blessings be upon him) used to seek refuge in Allah, the Exalted, from the evil of the Jinn and the evil eye by means of supplication and Dhikr. For example, he used to say: I seek refuge in Allah from the Jinn and the evil eye. He continued to do so until the Mu‘awwidhatayn (Sūrat al-Falaq and Sūrat An-Nās) were revealed. Afterwards, he mostly used theses two Sūrahs in seeking protection and left other means, because the two Sūrahs contain everything one needs in seeking refuge in Allah against evil.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) and said: "My brother has some abdominal trouble." The Prophet (may Allah's peace and blessings be upon him) said to him: "Let him drink honey." The man came for the second time and the Prophet (may Allah's peace and blessings be upon him) said to him: "Let him drink honey." He came for the third time and the Prophet (may Allah's peace and blessings be upon him) said: "Let him drink honey." When he came for the fourth time, he said: "I have done that", and the Prophet (may Allah's peace and blessings be upon him) said: "Allah has spoken the truth, and your brother's abdomen has lied. Let him drink honey." So he made him drink honey and he was cured.

Narrated by Bukhari & Muslim

A man came to the Prophet (may Allah's peace and blessings be upon him) and told him that his brother was suffering from an abdominal disorder. Other narrations of this Hadīth mention that this disorder was diarrhea. The Prophet (may Allah's peace and blessings be upon him) ordered him to give his brother honey to drink, so he gave him some but he did not recover. He went to the Prophet again, and the Prophet ordered him to make him drink honey again, and he did, but his brother did not recover. Then he went to the Prophet (may Allah's peace and blessings be upon him) for the third time and the same thing happened. On the fourth time, the Prophet (may Allah's peace and blessings be upon him) said: ''Allah has spoken the truth and your brother's abdomen has lied. Let him drink honey." The Prophet's statement has two possible interpretations: 1. He was informed about a matter of the unseen through revelation, that the cure for the man's disorder is to drink honey, so he repeatedly ordered him to drink honey so that what he was promised through revelation would come true. 2. The Prophet (may Allah's peace and blessings be upon him) was referring to the Qur'anic verse about honey: {in it is a cure for mankind} [Sūrat An-Nahl: 69], and he knew that this type of sickness can be cured by drinking honey. Hence, when he ordered him for the fourth time to make his brother drink honey, the man did so and his brother was cured with the permission of Allah, the Almighty.

‘Ā'ishah (may Allah be pleased with her) reported the Prophet (may Allah's peace and blessings be upon him) said: "Fever is from the searing heat of Hell, so cool it off with water."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) informed us that fever is from the intense heat of Hellfire. So, the heat that the sick person experiences is from it. Therefore, he urged us to overcome such heat by water.

Rāfi‘ ibn Khadīj (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The price of a dog is evil, the earning of a prostitute is evil and the earning of a cupper is evil."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) clarifies for us the evil types of earnings, so that we would avoid them and resort to lawful ways of earnings instead. The money earned from selling dogs, the money earned by a prostitute and the money earned by the cupper are examples of such evil earnings. Note that the word translated as evil here is 'Khabīth' and has many meanings including evil, malicious, disgusting, offensive, etc.

Abu Mūsa (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The death of my Ummah is by stabbing and the plague." It was said: "O Messenger of Allah, as for stabbing, we know it, but what is the plague?" He said: "Jabbing by your enemies from among the Jinn. In both cases, there are martyrs."

Narrated by Ahmad

The Prophet (may Allah's peace and blessings be upon him) mentions that the death of the majority of the Muslims is caused by two things: First: fighting with weapons against the disbelievers in wars, and inter-Muslim fights at times of civil strife. Second: the plague, which causes widespread and collective death caused by the Muslims' enemies from among the non-Muslim Jinn, by jabbing them. Anyone who dies of either type, killing or the plague, is a martyr. However, some said that in this Hadīth, the Prophet (may Allah's peace and blessings be upon him) prayed that the members of his Ummah would die of either type so that they attain martyrdom. The first interpretation is the correct one. Allah knows best.

Abu Hurayrah (may Allah be pleased with him) reported: Abu Hind performed cupping for the Prophet (may Allah's peace and blessings be upon him) in the middle of his head. The Prophet (may Allah's peace and blessings be upon him) then said: "O Banu Bayādah, marry off (your daughters) to Abu Hind, and ask him to marry off (his daughters) to you.' He added: 'If there is benefit in anything that you use for treatment, then it is cupping.'"

Narrated by Abu Daoud