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﴿ فَإِذَا قُضِيَتِ ٱلصَّلَوٰةُ فَٱنتَشِرُواْ فِي ٱلۡأَرۡضِ وَٱبۡتَغُواْ مِن فَضۡلِ ٱللَّهِ وَٱذۡكُرُواْ ٱللَّهَ كَثِيرٗا لَّعَلَّكُمۡ تُفۡلِحُونَ ﴾

سورة الجمعة

10. Then when the (Jumu‘ah) Salât (prayer) is ended, you may disperse through the land, and seek the Bounty of Allâh (by working, etc.), and remember Allâh much: that you may be successful.

﴿ قَدۡ خَسِرَ ٱلَّذِينَ كَذَّبُواْ بِلِقَآءِ ٱللَّهِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمُ ٱلسَّاعَةُ بَغۡتَةٗ قَالُواْ يَٰحَسۡرَتَنَا عَلَىٰ مَا فَرَّطۡنَا فِيهَا وَهُمۡ يَحۡمِلُونَ أَوۡزَارَهُمۡ عَلَىٰ ظُهُورِهِمۡۚ أَلَا سَآءَ مَا يَزِرُونَ ﴾

سورة الأنعام

Those will have lost who deny the meeting with Allāh, until when the Hour [of resurrection] comes upon them unexpectedly, they will say, "Oh, [how great is] our regret over what we neglected concerning it [i.e., the Hour]," while they bear their burdens [i.e., sins] on their backs. Unquestionably, evil is that which they bear.

﴿ يُؤۡتِي ٱلۡحِكۡمَةَ مَن يَشَآءُۚ وَمَن يُؤۡتَ ٱلۡحِكۡمَةَ فَقَدۡ أُوتِيَ خَيۡرٗا كَثِيرٗاۗ وَمَا يَذَّكَّرُ إِلَّآ أُوْلُواْ ٱلۡأَلۡبَٰبِ ﴾

سورة البقرة

269. He grants Hikmah[71] to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

﴿ أَمۡ يَقُولُونَ بِهِۦ جِنَّةُۢۚ بَلۡ جَآءَهُم بِٱلۡحَقِّ وَأَكۡثَرُهُمۡ لِلۡحَقِّ كَٰرِهُونَ ﴾

سورة المؤمنون

Or do they say, “There is madness in him?” Rather, he has come to them with the truth, but most of them are averse to the truth.

﴿ أَوۡلَىٰ لَكَ فَأَوۡلَىٰ ﴾

سورة القيامة

Woe to you, and woe!

﴿ إِنَّ ٱلۡأَبۡرَارَ لَفِي نَعِيمٖ ﴾

سورة الإنفطار

Indeed, the righteous will be in Bliss,

﴿ وَإِذَا فَعَلُواْ فَٰحِشَةٗ قَالُواْ وَجَدۡنَا عَلَيۡهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَاۗ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴾

سورة الأعراف

When they commit a shameful act[6], they say, “We found our forefathers doing it, and Allah has enjoined it upon us.” Say, “Allah never enjoins shameful acts. Do you say about Allah something of which you have no knowledge?”

﴿ فَقُولَا لَهُۥ قَوۡلٗا لَّيِّنٗا لَّعَلَّهُۥ يَتَذَكَّرُ أَوۡ يَخۡشَىٰ ﴾

سورة طه

And speak to him with gentle speech that perhaps he may be reminded or fear [Allāh]."

﴿ وَمَا جَعَلۡنَا لِبَشَرٖ مِّن قَبۡلِكَ ٱلۡخُلۡدَۖ أَفَإِيْن مِّتَّ فَهُمُ ٱلۡخَٰلِدُونَ ﴾

سورة الأنبياء

And We did not grant to any man before you eternity [on earth]; so if you die - would they be eternal?

﴿ عَلَيۡهَا تِسۡعَةَ عَشَرَ ﴾

سورة المدثر

30. Over it are nineteen (angels as guardians and keepers of Hell).

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Umm Sharīk (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) ordered her to kill geckos and said: “They used to blow [the fire] on Ibrahīm."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) ordered to kill geckos, saying that they used to blow the fire on Ibrahīm to make it more intense. This implies that geckos are totally hostile towards devout monotheists.

Abu Hurayrah (may Allah be pleased with him) reported: Two cups of wine and milk were presented to the Prophet (may Allah's peace and blessings be upon him) on the Night of Isrā' (the night journey to the Aqsa Mosque). He looked at them and took the milk. Jibrīl said: "Praise be to Allah, Who guided you to the Fitrah. Had you taken the wine, your Ummah would have gone astray.”

Narrated by Bukhari & Muslim

Jibrīl presented two cups to the Prophet (may Allah's peace and blessings be upon him) on the Night of Isrā' and Mi’rāj refers to his night journey to the Aqsa Mosque in Jerusalem and his ascent to heaven, one filled with wine and the other with milk. “He looked at them,” meaning: as if he was asked to choose between them. “He took the milk,” meaning: he received inspiration to choose the milk. Jibrīl said: “Praise be to Allah, Who guided you to the Fitrah,” meaning: you chose the sign of Islam and uprightness. Milk was made a sign of that because it is pleasant, pure, palatable, and of no evil consequences. (And then he said:) “Had you taken the wine, your nation would have gone astray."

Abu Umāmah al-Bāhili (may Allah be pleased with him) reported: A man said: "O Messenger of Allah, was Adam a prophet?" He said: 'Yes.' The man said: "How long was the period between him (Adam) and Nūh?" He replied: "Ten centuries." The man asked again: "How long was the period between Nūh and Ibrahīm?" He said: "Ten centuries." The man said: "O Messenger of Allah, how many messengers were there?" He said: "Three hundred and fifteen."

Al-Haakim - At-Tabaraani

Abu Umāmah (may Allah be pleased with him) mentioned in this Hadīth that a man went to the Prophet (may Allah's peace and blessings be upon him) and asked him whether Adam was a prophet. The Prophet answered in the affirmative. The man then asked about the time gap between Adam and Nūh (peace be upon them). The Prophet (may Allah's peace and blessings be upon him) said that it was ten centuries. The man further asked about the time gap between Nūh and Ibrahīm. The Prophet gave the same answer: ten centuries. The man finally asked about the number of messengers, and the Prophet (may Allah's peace and blessings be upon him) said that they were three hundred and fifteen.

Wāthilah ibn al-Asqa‘ (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah selected Kinānah from the children of Isma‘īl, Quraysh from Kinānah, the children of Hāshim from Quraysh, and me from the children of Hāshim. So I am the master of the children of Adam, without pride. And I am the first for which the earth will be split open, and I am the first intercessor, and the first to be granted intercession."

Narrated by Ibn Hebban

This Hadīth says that Allah, the Exalted, selected Kinānah and gave him eminence over the children of Isma‘īl from among the Arabs. Then Allah chose Quraysh and gave them precedence over the tribe of Kinānah. Then Allah chose the children of Hāshim and gave them merit over the rest of the tribe of Quraysh. Then Allah selected Muhammad (may Allah's peace and blessings be upon him) and gave him eminence over the children of Hāshim. So the Prophet is the master of the children of Adam, the best of them in virtue and in this capacity of him, and he is not arrogantly proud. He is just conveying the divine revelation in this respect. Also, the Prophet (may Allah's peace and blessings be upon him) will be the first one to be resurrected on the Day of Resurrection, the first one to intercede, and the first one whose intercession will be accepted.

Jubayr ibn Mut‘im (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have five names. I am Muhammad. I am Ahmad. I am Al-Māhi (the effacer), by whom Allah effaces disbelief. I am Al-Hāshir (the gatherer), at whose feet people will be gathered. I am Al-‘Vqib (the last)."

Narrated by Bukhari & Muslim

This Hadīth shows that the Prophet (may Allah's peace and blessings be upon him) has five names: Muhammad; Ahmad; Al-Māhi, whereby Allah effaces unbelief and the unbelievers; Al-Hāshir, who will be gathered before all people on the Day of Judgment and Al-‘Āqib, after whom there is no prophet, with him being the last and the seal of Allah's Prophets. This does not mean that the Prophet (may Allah's peace and blessings be upon him) has only five names. He has other names which have been proved by authentic traditions, such as Al-Muqaffi (the last Prophet to be sent), the Prophet of mercy), the Prophet of repentance, etc.

Abu Mūsa (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) called himself with many names, and we memorized some of them. He said: "I am Muhammad, Ahmad, Al-Muqaffi, Al-Hāshir, and the Prophet of Mercy." Yazīd added: "The Prophet of Repentance and Nabyy al-Malhamah."

Narrated by Ahmad - Narrated by Muslim

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) called himself with several names. Abu Mūsa retained in his memory some of these names, including: Muhammad, Ahmad, Al-Muqaffi (the last and seal of prophets), Al-Hāshir (the first to be resurrected on the Day of Judgment), the Prophet of Mercy for he carries compassion and mercy to mankind in general, through the legislation he came with, and to the believers in particular through the special merits they are granted. He is also the Prophet of Repentance, which means that he is the one whose legislation states that Allah accepts repentance by intention (of the heart) and words (of the tongue), as opposed to the legislation of some past nations whose repentance required killing themselves. It could also mean that he is the one in whose Ummah repentance is common and frequent, because his followers outnumbers all other nations, which entails that the repentant among them outnumbers those of other nations. The Prophet is also called Nabyy al-Malhamah (the Prophet of War) because he was keen on making Jihad to make the word of Allah superior.

Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "No child is born but the devil touches him when he is born, whereupon he starts crying loudly because of having been touched by the devil, except for Maryam and her son." Abu Hurayrah then read: {And I seek refuge with You (Allah) for her and her offspring from Satan, the outcast.} [Sūrat Āl-‘Imrān: 36]

Narrated by Bukhari & Muslim

Children are poked in their sides by the devil when they are born, so they scream immediately after birth. Only Maryam and ‘Īsa (peace be upon both of them) did not experience that. Allah protected them at birth, for Maryam's mother prayed: {And I seek refuge with You (Allah) for her and her offspring from Satan, the outcast} [Sūrat Āl-‘Imrān: 36]. Allah answered her supplication and protected Maryam and her son ‘Īsa from the devil's poke. Maryam had no children other than ‘Īsa. The devil's poke is a real thing. It does not mean that the devil seeks to lead humans astray, as some Mu‘tazilites said. It is obligatory to believe in this Hadīth in its literal sense, as it is the chosen opinion of Ahl As-Sunnah wa al-Jamā‘ah.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Al-Khidr was named so because he sat over a barren white land, it turned green with plantation after his sitting over it."

Narrated by Bukhari

The Prophet (may Allah's peace and blessings be upon him) says that Al-Khidr got this name because once he sat on a barren piece of land that had no plantation, and it turned into a greenery. Al-Khidr is mentioned in the story of Mūsa in Sūrat al-Kahf. Scholars differed whether he was a prophet or a righteous ally of Allah. The sound opinion is that he is a prophet.

Ibn ‘Umar (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "The honorable son of the honorable son of the honorable son of the honorable, is Yūsuf, the son of Ya‘qūb, the son of Is'hāq, the son of Ibrahīm (peace be upon all of them)."

Narrated by Bukhari

The honorable one is the one who combined honorable manners with the high rank of prophet-hood and being the son of three successive prophets. Along with these merits, he also was conferred the honor of dream interpretation and in authority he managed the affairs of people in a praiseworthy and a beautiful manner. This person was the Prophet, Yūsuf, the son of Ya‘qūb, the son of Is'hāq, the son of Ibrahīm (peace be upon all of them).

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) dispatched a secret troop of ten men under the leadership of ‘Āsim ibn Thābit al-Ansāri (may Allah be pleased with him). They proceeded until they reached Al-Had'ah, a place between ‘Usfān and Makkah, when the news reached a branch of the tribe of Hudhayl called Banu Lihyān. About one hundred of their archers hurried to track them. When ‘Āsim and his companions sensed them, they took refuge in a safe place. Their trackers circled them and said: "Come down and surrender. We give you our pledge and covenant that we will not kill any of you." ‘Āsim ibn Thābit (may Allah be pleased with him) said: "O people, as for me, I will not go down to be under the protection of disbelievers. O Allah, let your Prophet know what has happened to us." The disbelievers then shot arrows at them until they killed ‘Āsim. Three of the men went down trusting their pledge and covenant; Khubayb, Zayd ibn Ad-Dathinnah, and a third man. When the disbelievers captured them and tied them up with the strings of their bows, the third companion said: "This is the start of a betrayal. By Allah, I will not go with you. I have a clear example in these (killed companions)." So they dragged him and tried to force him to accompany them, but he refused, so they killed him. They took Khubayb and Zayd ibn Ad-Dathinnah with them and sold them as slaves in Makkah. This incident took place after the battle of Badr. Khubayb was bought by the children of Al-Hārith ibn ‘Āmir ibn Nawfal ibn ‘Abd Manāf. It was Khubayb who had killed Al-Hārith in the battle of Badr. Khubayb remained as their prisoner for a several days, until they decided to kill him. Khubayb borrowed a razor from one of Al-Hārith’s daughters to shave his pubic hair. Without her being aware, her little son crawled towards Khubayb. When she saw her son on Khubayb's knee and he had the razor in his hand, she was so alarmed that Khubayb noticed the agitation on her face. He said: "Are you afraid that I will kill him? No, I will never do that." She later commented: "By Allah, I never saw a prisoner better than Khubayb. By Allah, I once saw him eating a bunch of grapes from his hand while he was chained up, but there was no such fruit at that time in Makkah. It must have been a blessing that Allah had bestowed upon Khubayb." When they took him out of the Sacred Precincts, so they could kill him outside its boundaries, Khubayb asked them to let him pray two Rak‘ahs. They allowed him to do so, so he offered the two Rak‘ahs. Then he said: "Had I not reckoned that you would think that I was anxious, I would have prayed more. O Allah, remove them altogether; slay them one by one and spare none of them." He then recited these poetic verses: "I do not care how I will be killed as long as I will die in the cause of Allah, as a Muslim. This is for Allah's sake, and if He so wills, He may bless torn and amputated limbs." It was therefore Khubayb who established the Sunnah (practice) for any Muslim who is about to be killed to pray two Rak‘ahs. The Messenger of Allah (may Allah’s peace and blessings be upon him) related to his Companions what had happened to the ten Companions on the day that it happened. Later, when some disbelievers from the Quraysh were informed that ‘Āsim had been killed; they sent people to fetch a recognizable part of him to confirm his death. They did so, because ‘Āsim had previously killed one of their chiefs. So Allah sent a swarm of bees, resembling a shady cloud, to hover over the body of ‘Āsim to shield him from their messengers, so they could not cut off any part of him.

Narrated by Bukhari