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﴿ فَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضٖ يَتَلَٰوَمُونَ ﴾

سورة القلم

Then they turned to one another, throwing blame.

﴿ قَالَ ٱلَّذِي عِندَهُۥ عِلۡمٞ مِّنَ ٱلۡكِتَٰبِ أَنَا۠ ءَاتِيكَ بِهِۦ قَبۡلَ أَن يَرۡتَدَّ إِلَيۡكَ طَرۡفُكَۚ فَلَمَّا رَءَاهُ مُسۡتَقِرًّا عِندَهُۥ قَالَ هَٰذَا مِن فَضۡلِ رَبِّي لِيَبۡلُوَنِيٓ ءَأَشۡكُرُ أَمۡ أَكۡفُرُۖ وَمَن شَكَرَ فَإِنَّمَا يَشۡكُرُ لِنَفۡسِهِۦۖ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيّٞ كَرِيمٞ ﴾

سورة النمل

40. One with whom was knowledge of the Scripture said: "I will bring it to you within the twinkling of an eye!" Then when he [Sulaimân (Solomon)] saw it placed before him, he said: "This is by the Grace of my Lord - to test me whether I am grateful or ungrateful! And whoever is grateful, truly, his gratitude is for (the good of) his ownself; and whoever is ungrateful, (he is ungrateful only for the loss of his ownself). Certainly my Lord is Rich (Free of all needs), Bountiful."

﴿ وَمَا بِكُم مِّن نِّعۡمَةٖ فَمِنَ ٱللَّهِۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيۡهِ تَجۡـَٔرُونَ ﴾

سورة النحل

53. And whatever of blessings and good things you have, it is from Allâh. Then, when harm touches you, unto Him you cry aloud for help.

﴿ ذَٰلِكَ بِمَا قَدَّمَتۡ أَيۡدِيكُمۡ وَأَنَّ ٱللَّهَ لَيۡسَ بِظَلَّامٖ لِّلۡعَبِيدِ ﴾

سورة آل عمران

That is because of what your hands have sent forth, for Allah is not unjust to [His] slaves.”

﴿ وَأَنَّا ظَنَنَّآ أَن لَّن تَقُولَ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَى ٱللَّهِ كَذِبٗا ﴾

سورة الجن

although we thought that humans and jinn would never tell lies about Allah.

﴿ قُلِ ٱدۡعُواْ ٱلَّذِينَ زَعَمۡتُم مِّن دُونِ ٱللَّهِ لَا يَمۡلِكُونَ مِثۡقَالَ ذَرَّةٖ فِي ٱلسَّمَٰوَٰتِ وَلَا فِي ٱلۡأَرۡضِ وَمَا لَهُمۡ فِيهِمَا مِن شِرۡكٖ وَمَا لَهُۥ مِنۡهُم مِّن ظَهِيرٖ ﴾

سورة سبأ

Say, [O Muḥammad], "Invoke those you claim [as deities] besides Allāh." They do not possess an atom's weight [of ability] in the heavens or on the earth, and they do not have therein any partnership [with Him], nor is there for Him from among them any assistant.

﴿ وَأَشۡرَقَتِ ٱلۡأَرۡضُ بِنُورِ رَبِّهَا وَوُضِعَ ٱلۡكِتَٰبُ وَجِاْيٓءَ بِٱلنَّبِيِّـۧنَ وَٱلشُّهَدَآءِ وَقُضِيَ بَيۡنَهُم بِٱلۡحَقِّ وَهُمۡ لَا يُظۡلَمُونَ ﴾

سورة الزمر

69. And the earth will shine with the light of its Lord (Allâh, when He will come to judge among men): and the Book will be placed (open); and the Prophets and the witnesses will be brought forward; and it will be judged between them with truth, and they will not be wronged.

﴿ لِيُكَفِّرَ ٱللَّهُ عَنۡهُمۡ أَسۡوَأَ ٱلَّذِي عَمِلُواْ وَيَجۡزِيَهُمۡ أَجۡرَهُم بِأَحۡسَنِ ٱلَّذِي كَانُواْ يَعۡمَلُونَ ﴾

سورة الزمر

And Allah will absolve them of their worst deeds and reward them according to the best of what they used to do.

﴿ أَلَمۡ تَكُنۡ ءَايَٰتِي تُتۡلَىٰ عَلَيۡكُمۡ فَكُنتُم بِهَا تُكَذِّبُونَ ﴾

سورة المؤمنون

“Were not My verses recited to you, and you used to reject them?”

﴿ وَرَبُّكَ يَخۡلُقُ مَا يَشَآءُ وَيَخۡتَارُۗ مَا كَانَ لَهُمُ ٱلۡخِيَرَةُۚ سُبۡحَٰنَ ٱللَّهِ وَتَعَٰلَىٰ عَمَّا يُشۡرِكُونَ ﴾

سورة القصص

And your Lord creates what He wills and chooses; not for them was the choice. Exalted is Allāh and high above what they associate with Him.

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Samurah ibn Jundub (may Allah be pleased with him) reported: I was a boy during the time of the Messenger of Allah (may Allah's peace and blessings be upon him) and I used to memorize some of what he said. Nothing prevented me from narrating (what I learned) except that there were men here who were older than me.

Narrated by Muslim

Samurah ibn Jundub (may Allah be pleased with him) says that he was a young boy when the Prophet (may Allah's peace and blessings be upon him) was alive, and he used to memorize some of the Prophet's statements. However, he would not narrate what he had heard out of respect for the senior Companions who were present.

‘Ā’ishah (may Allah be pleased with her) reported that she asked the Messenger of Allah (may Allah's peace and blessings be upon him) about the plague. He told her that it was a torment that Allah would send upon whom He willed. Then Allah made it a mercy for the believers, so anyone in an area afflicted with plague who stays therein patiently hoping for Allah's reward and believing that nothing will befall him except what Allah has foreordained for him will get a reward similar to that of a martyr.

Narrated by Bukhari

‘Ā'ishah asked the Prophet (may Allah’s peace and blessings be upon him) about the plague, and he informed her that the plague was a torment that Allah, the Exalted, sends upon those He willed of His slaves. Whether it is plague itself or any similar epidemic, such as cholera, this plague is a torment that Allah sends down. However, the plague is mercy for the believer if it broke out where he resides and he stayed there, patiently seeking Allah’s reward and knowing that nothing would harm him except what Allah had decreed for him. If he does so, Allah gives him the reward of a martyr. Therefore, in a Sahīh Hadīth reported by ‘Abdur-Rahmān ibn ‘Awf (may Allah be pleased with him), the Prophet (may Allah’s peace and blessings be upon him) said: "If you know that a plague is in a land, do not go there; and if it occurs in a land where you are, do not run from it." So if the plague occurs in a place, one must not go to that place, because going there means exposing oneself to destruction. However, if the plague occurs in a place where one is already in, then he must not leave the place. Escaping will not save a person from his destiny; there is no escape from the decree of Allah except to the decree of Allah. Why the martyr's reward? It is because life is so precious, and the outbreak of a plague urges a person to run for his life. So, if he stays with patience, seeking reward from Allah, and believing that nothing will befall him except what Allah had decreed for him, and then he dies of the plague, he will get the same reward of a martyr as a favor from Allah in return for his patience and good expectation of Allah.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When one of you arrives at a gathering, he should say the greeting of Salām. He should also do so when he wants to depart, for the first greeting is not more meritorious than the last."

An-Nasaa’i

This Hadīth shows one of the etiquettes of greeting. When one enters a place where others are sitting, one should greet them with the Salām greeting. The same should be done when leaving the session, as the Prophet (may Allah's peace and blessings be upon him) said: The first time (of greeting) is not more meritorious than the second. This means that just as a person greets with the Salām when he comes in, he should do so when he leaves. Similarly, when one enters a mosque, one should send peace and blessings upon the Prophet (may Allah's peace and blessings be upon him) and so should one do when leaving the mosque. The first greeting conveys to the congregation that they will be safe from any possible harm on the part of the person who is coming in. Likewise, the second greeting tells them that they will be safe from his evil when he goes away from them. This is an aspect of the perfection of the Shariah: It applies the same ruling of greeting whether the person is coming or leaving. Indeed, the Shariah is from the All-Wise, the All-Knowing.

Jābir ibn Samurah (may Allah be pleased with him) reported: When we went to the Prophet (may Allah's peace and blessings be upon him) one would sit wherever there was room.

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

This Hadīth shows the politeness of the Companions of the Prophet (may Allah's peace and blessings be upon him). They would sit in the Prophet's gathering wherever they could find a place, whether close to or far from the front. This is how one should behave when he enters upon a group sitting together. He should not proceed forward unless someone gives him his place or there is room for him in the front. That a person makes his way through a group that is sitting, as if he impels them to give way to him so that he sits in the front, is behavior that goes against the practice of the Prophet (may Allah's peace and blessings be upon him) and his Companions. Moreover, it indicates the person's arrogance and conceit.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever visits a sick person or a brother of his for Allah's sake, a caller calls out: 'May you be glad, may your footsteps be blessed, and may you dwell a home in Paradise!'"

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Ahmad

Anyone who goes to visit a sick person or visits one of his brothers for the sake of Allah, an angel calls out from the heavens and says: "You have been purified of your sins and been made glad for the abundant reward that Allah has for you, and have owned a palace in Paradise to live in."

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Take no companion except a believer and let no one eat your food except an Allah-fearing person.’"

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

This Hadīth urges Muslims to associate with good people. This requires refraining from accompanying the disbelievers and the hypocrites, because their companionship affects one's religiousness. The 'believer' in this Hadīth refers to any number of believers. The necessity of seeking the company of the righteous was confirmed even more by “and let no one eat your food except an Allah-fearing person,” meaning: a pious person who puts his energy in worshiping Allah. Therefore only faithful and righteous people should be invited to eat.

Hudhayfah ibn al-Yamān (may Allah be pleased with him) reported: When we attended a meal with the Messenger of Allah (may Allah's peace and blessings be upon him), we would not extend our hands until the Messenger of Allah (may Allah's peace and blessings be upon him) would start and extend his hand. Once we attended a meal with him and a little girl came in rushing as if she was being pushed forward. She was about to put her hand into the food when the Messenger of Allah (may Allah's peace and blessings be upon him) caught her hand. Then a Bedouin came in rushing as if he was being pushed forward. he caught his hand too. Then the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Verily, the devil can eat from any food upon which the name of Allah is not mentioned. He brought this little girl to be able to eat, but I caught her hand. Then he brought this Bedouin to be able to eat, but I caught his hand too. By the One in whose Hand my soul is! His hand is in my grasp along with their hands." Then he mentioned the name of Allah, the Almighty, and ate.

Narrated by Muslim

One day, Hudhayfah attended a meal with the Messenger of Allah (may Allah's peace and blessings be upon him) and when they started to eat, or when food was served, a little girl came "as if she was being pushed forward" i.e. as if she was running, and she wanted to extend her hand to the food before mentioning Allah's Name. So the Prophet (may Allah's peace and blessings be upon him) held her hand back. "Then a Bedouin also came as if he was being pushed forward" and extended his hand to the food. So, the Prophet (may Allah's peace and blessings be upon him) held his hand back. Then the Prophet (may Allah's peace and blessings be upon him) said that the young girl and the Bedouin were brought by the devil. That is he whispered to them and urged them to come in order to find a way to the food through them, in case they ate without mentioning Allah's name. The two of them could be excused due to their ignorance – the girl for her young age, and the man for being a Bedouin. However, the devil brought them because if they had eaten without mentioning Allah's Name, he would have shared the food with them. Then the Prophet (may Allah's peace and blessings be upon him) swore that the devil's hand was with their two hands; all in the hand of the Prophet's hand.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the end of time draws near, the dream of a believer can hardly be false, and the dream of a believer is one part from forty-six parts of prophet-hood." In another narration, the Prophet (may Allah's peace and blessings be upon him) said: "Those of you who have the most truthful dreams are those who are the most truthful in speech."

Narrated by Bukhari & Muslim

The dreams of believer at the end of time are true. It may be a dream about something that is happening in real life, or something that is going to happen, and then it happens exactly as in the dream. So, such a dream is considered like prophetic revelation in the truthfulness of its content or indication. "The dream of a believer is one part from forty-six parts of prophet-hood", i.e. from the parts of prophetic knowledge, considering that it includes information about the unseen. Prophet-hood is gone but its knowledge remains. The number forty six was specified because the age of the Prophet (may Allah's peace and blessings be upon him) in the soundest narrations was sixty-three at the time of his death. His prophetic mission lasted for twenty-three years, as he was sent with the message of Islam at the age of forty. For six months before the start of his mission, he used to see good dreams (visions), which would come true as clear as daylight. Then he saw the angel (Jibrīl) while awake. So, the ratio of the period of revelation received in dreams (six months) to the duration of his prophet-hood (twenty-three years) is one half to twenty three, which is equal to one part to forty six parts. His statement: "Those of you who have the most truthful dreams are those who are the most truthful in speech", means that if the person is truthful in his speech and close to Allah, then his dreams are mostly closest to being true. This is why he specifically mentioned the righteous in the narration of Al-Bukhāri: "A good dream comes from a righteous man." As for the one who is not truthful in his speech and commits sins openly and secretly, then his dreams are mostly the result of the devil manipulating his mind. Ibn al-Qayyim (may Allah have mercy upon him) said: "Whoever wishes to have truthful dreams, then he should be truthful and eat from lawful earnings while observing Allah's commands and prohibitions, and let him go to sleep in a state of purification and face the Qiblah and say Dhikr until he falls asleep. If he does so, his dreams will hardly ever be false.”

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When the son of Adam gets up in the morning, all of his body organs humble themselves before the tongue, and say: 'Fear Allah concerning us! For indeed, we are only as you are (our condition depends upon yours); if you are upright, we shall be upright, and if you are crooked, we shall be crooked.’"

Narrated by At-Termedhy

Meaning of the Hadīth: All body organs submit and humble themselves before the tongue, i.e. they are subordinate to the tongue. That is why when one gets up in the morning, they say: “Fear Allah concerning us! For indeed, we are only as you are…” The tongue is the most dangerous organ. If it is upright, all other organs will be upright and the rest of one's deeds will be good. However, if the tongue is crooked, all of the organs will be crooked and the rest of one's deeds will be evil. Anas (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "A slave’s faith will not be upright unless his heart is upright, and his heart will not be upright unless his tongue is upright." This chapter includes many Hadīths that indicate the danger of the tongue. It is either a source of happiness or a reason for punishment. If one subjugates it to the obedience of Allah, then it will be a source of happiness for him in this world and the Hereafter. However, if he lets it loose in that which does not please Allah, the Exalted, it will be a reason for regret in this world and the Hereafter.

‘Imrān ibn al-Husayn (may Allah be pleased with him) reported: A man came to the Prophet (may Allah's peace and blessings be upon him) and said: "Assalāmu ‘alaykum (Peace be upon you)." The Prophet responded to his greeting and the man sat down. The Prophet (may Allah's peace and blessings be upon him) said: ‘Ten.’ Then another man came and said: "Assalāmu ‘alaykum wa rahmatullāh (May the peace and mercy of Allah be upon you)." The Prophet replied to his greeting and the man sat down. Then another man came and said: "Assalāmu ‘alaykum wa rahmatullāh wa barakātuh (May the peace, mercy, and blessings of Allah be upon you)." The Prophet replied to his greeting and the man sat down. The Prophet (may Allah's peace and blessings be upon him) said: ‘Thirty.'"

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