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﴿ ٱلَّذِينَ تَتَوَفَّىٰهُمُ ٱلۡمَلَٰٓئِكَةُ طَيِّبِينَ يَقُولُونَ سَلَٰمٌ عَلَيۡكُمُ ٱدۡخُلُواْ ٱلۡجَنَّةَ بِمَا كُنتُمۡ تَعۡمَلُونَ ﴾

سورة النحل

those whose souls the angels take while they are in a state of purity[19], saying, “Peace be upon you; enter Paradise for what you used to do.”

﴿ وَٱصۡبِرۡ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجۡرَ ٱلۡمُحۡسِنِينَ ﴾

سورة هود

And be patient, for indeed Allah does not let the reward of those who do good to go to waste.

﴿ قَالَ رَبِّ إِنِّي لَآ أَمۡلِكُ إِلَّا نَفۡسِي وَأَخِيۖ فَٱفۡرُقۡ بَيۡنَنَا وَبَيۡنَ ٱلۡقَوۡمِ ٱلۡفَٰسِقِينَ ﴾

سورة المائدة

25. He [Mûsâ (Moses)] said: "O my Lord! I have power only over myself and my brother, so separate us from the people who are the Fâsiqûn (rebellious and disobedient to Allâh)!"

﴿ وَمَا خَلَقۡنَا ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضَ وَمَا بَيۡنَهُمَا لَٰعِبِينَ ﴾

سورة الدخان

And We did not create the heavens and earth and that between them in play.

﴿ وَٱلَّذِينَ ءَامَنُواْ بِٱللَّهِ وَرُسُلِهِۦٓ أُوْلَٰٓئِكَ هُمُ ٱلصِّدِّيقُونَۖ وَٱلشُّهَدَآءُ عِندَ رَبِّهِمۡ لَهُمۡ أَجۡرُهُمۡ وَنُورُهُمۡۖ وَٱلَّذِينَ كَفَرُواْ وَكَذَّبُواْ بِـَٔايَٰتِنَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلۡجَحِيمِ ﴾

سورة الحديد

And those who have believed in Allāh and His messengers - those are [in the ranks of] the supporters of truth and the martyrs, with their Lord. For them is their reward and their light.[1633] But those who have disbelieved and denied Our verses - those are the companions of Hellfire.

﴿ رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَآۖ إِن كُنتُم مُّوقِنِينَ ﴾

سورة الدخان

Lord of the heavens and earth and all that is between them, if only you had sure faith.

﴿ وَقَالَ ٱلَّذِينَ أُوتُواْ ٱلۡعِلۡمَ وَٱلۡإِيمَٰنَ لَقَدۡ لَبِثۡتُمۡ فِي كِتَٰبِ ٱللَّهِ إِلَىٰ يَوۡمِ ٱلۡبَعۡثِۖ فَهَٰذَا يَوۡمُ ٱلۡبَعۡثِ وَلَٰكِنَّكُمۡ كُنتُمۡ لَا تَعۡلَمُونَ ﴾

سورة الروم

But those who were given knowledge and faith will say, "You remained the extent of Allāh's decree until the Day of Resurrection, and this is the Day of Resurrection, but you did not used to know."[1155]

﴿ قَالَ قَدۡ أُجِيبَت دَّعۡوَتُكُمَا فَٱسۡتَقِيمَا وَلَا تَتَّبِعَآنِّ سَبِيلَ ٱلَّذِينَ لَا يَعۡلَمُونَ ﴾

سورة يونس

[Allāh] said, "Your supplication has been answered."[538] So remain on a right course and follow not the way of those who do not know."

﴿ إِنَّهُمۡ يَكِيدُونَ كَيۡدٗا ﴾

سورة الطارق

Indeed, they are devising a plan.

﴿ مَا سَمِعۡنَا بِهَٰذَا فِي ٱلۡمِلَّةِ ٱلۡأٓخِرَةِ إِنۡ هَٰذَآ إِلَّا ٱخۡتِلَٰقٌ ﴾

سورة ص

7. "We have not heard (the like) of this in the religion of these later days (i.e. Christianity). This is nothing but an invention! [Tafsir Al-Qurtubi]

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Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "It is unlawful for a Muslim to abandon his brother for more than three (days); so whoever abandons more than three then dies will enter the Hellfire."

Narrated by Abu Daoud - Narrated by Ahmad

Meaning of the Hadīth: It is not lawful for the Muslim to abandon his Muslim brother more than three days, if the abandonment is for some personal reason or for some worldly affair. However, if it is done for a valid religious purpose, it will be permissible or perhaps obligatory, such as abandoning heretic innovators and blatant sinners who defiantly disobey Allah if they do not repent. Whoever does this (abandoning a fellow Muslim for more than three days) then dies while insisting on his sin and does not repent before he dies will enter Hellfire. It is known that whoever deserves Hellfire from among the Muslims for a sin that he committed and that Allah did not pardon, then if he enters it, he will eventually come out and will not remain therein eternally, except for the disbelievers, who have no chances of coming out of the Hellfire.

Hishām ibn Hakīm ibn Hizām (may Allah be pleased with him) reported that while in the Levant he passed by some Nabataean peasants who had been made to stand in the sun with oil poured on their heads. He asked, "What is this?" He was told, "They are being punished on account of the land-tax." In another narration, "They have been imprisoned on account of the Jizyah." So Hishām said: "I testify that I heard the Messenger of Allah (may Allah's peace and blessings be upon him) saying: 'Verily, Allah tortures those who torture people in this world.'" He then went to the ruler and spoke with him, and the ruler ordered their release.

Narrated by Muslim

Hishām ibn Hakīm ibn Hizām (may Allah be pleased with him) was in the Levant and passed by some non-Arab peasants who were made to stand in the sun in order to be burnt by it. Their torture was amplified by pouring oil over their heads, because its heat intensifies with the heat of the sun. Hishām,(may Allah be pleased with him) asked about the reason for their torture, and he was told that they did not pay their land tax (Kharāj). Another narration says that they did not pay the Jizyah (head tax). When Hishām,(may Allah be pleased with him) witnessed such torture of those weak individuals, he said: I testify that I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say that whoever tortures people who do not deserve to be tortured, Allah, the Exalted, will torture him on the Day of Resurrection. After he made this statement, he went to the ruler of the land and informed him of what he had heard from the Messenger of Allah (may Allah's peace and blessings be upon him). The ruler immediately set them free. However, this does not mean that the wrong-doer should not be punished with what is likely to deter him and put an end to his evil; rather, what is forbidden is torture that exceeds the customary forms of punishment.

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever beats his slave boy or slaps him for something that he has not done, then the expiation for that is to set him free."

Narrated by Muslim

Whoever hits his slave boy while the boy did not do what deserves punishment, then the expiation for this sin is to manumit the slave boy.

Al-Miqdād (may Allah be pleased with him) reported that a person began to praise ‘Uthmān (may Allah be pleased with him). So Al-Miqdād knelt down and threw gravel on his (the flatterer's) face. Thereupon, ‘Uthmān said: "What is the matter with you?" He said: "The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'When you see those who praise others, throw dust upon their faces.'"

Narrated by Muslim

Al-Miqdād (may Allah be pleased with him) reported that a man was exaggerating in his praise of ‘Uthmān (may Allah be pleased with him). Al-Miqdād sat on his knees, gathered up small stones, and began throwing them at the face of the flatterer. ‘Uthmān asked him why he did that, so he informed him that the Prophet (may Allah's peace and blessings be upon him) ordered that when we see someone who showers praise upon others, we should throw dust at their faces.

Masrūq reported: We visited ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) and he said to us: 'O people, he who knows about something, let him say it. And he who does not know should say: 'Allah knows best.' It is part and parcel of knowledge that a man who does not know something should say: 'Allah knows best.' Allah said to His Prophet: {Say: 'I do not ask you for it any payment, and I am not of the pretentious.'} [Sūrat Sād: 86]"

Narrated by Bukhari

If a person is asked about something and he knows the answer, he should share his knowledge with the people and not conceal it. But if he is asked about something that he doesn't know then he should say: "Allah knows best", and not to make up an answer to pretend that he knows. It is a sign of having knowledge to say: "Allah knows best" in areas that one does not have knowledge in. The person who does so is the one with true knowledge, because he does not overestimate himself and his status, and knows that he has no knowledge concerning that matter, so he refers knowledge of it to Allah by saying: "Allah knows best". Another reporion in Sahīh Muslim reads: "It is more knowledgeable for one of you to say: ‘Allah a’lam’ about things you do not know", meaning: it is better for his knowledge and more beneficial for him to say regarding what he does not know: "Allah knows best". Then Ibn Mas’ood used the following verse from the Qur'an to support his statement: {Say: "I do not ask you for the Qur'an any payment, and I am not of the pretentious"} [Sād: 86], meaning: I do not ask you for reward or wages in return for the revelation that I bring to you; rather, my sole intention is to guide you to goodness and to invite you to worship Allah. {and I am not of the pretentious}, meaning: I am not one of those who make matters difficult for you or those speaking without knowledge. In brief, it is not permissible for a person to issue a Fatwa unless he is permitted to do so. If Allah wills for him to be an Imām for the people, issue religious decisions for them, and guide them to the straight path, indeed, he will be so. And if Allah does not will that for him, his boldness and daring in issuing a Fatwa will not be of benefit to him; rather, it will be a test and trial for him in this world and the next life.

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Verily, Allah does not take away knowledge by snatching it from the people; rather, He takes away knowledge with the death of the scholars until, when He leaves no scholar behind, the people turn to the ignorant as their leaders. They are asked, so they give religious judgments without knowledge; thus they are led astray and lead others astray.”

Narrated by Bukhari & Muslim

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Verily, Allah does not take away knowledge,” meaning knowledge of the Qur’an and the Sunnah and what is relevant to them. “By snatching it from the people,” i.e. removing knowledge from among them by raising it to heaven. “Rather, He takes away knowledge with the death of the scholars,” i.e. He raises knowledge by the death of scholars and the raising of their souls. “The people turn to the ignorant as their leaders,” i.e. they turn to them as rulers, judges, muftis, Imāms and Sheikhs. They rule and give religious judgments without knowledge, thus they are led astray and lead others astray, and ignorance prevails in the world. This Hadīth portends the removal of knowledge. There will be no scholar left on earth to guide the people to the religion of Allah. In consequence, the Muslim nation will deteriorate and go astray.

Ayyūb reported from Abu Qilābah from ‘Amr ibn Salamah: Abu Qilābah said to me: "Will you not meet and ask him (‘Amr ibn Salamah)" I said: "I met him and asked him, so he said: ‘We were at a water place that was a thoroughfare for people. Riders would pass by us, and we would ask them: 'What are people up to? What are people up to? Who is that man?' They would say: 'He claims that Allah has sent him and revealed to him. Or Allah has revealed such and such.'' So I used to memorize that speech, as if it was instilled in my heart. Meanwhile, the Arabs (Bedouin tribes) delayed their conversion to Islam until the Conquest. So they would say: 'Leave him and his people, for indeed if he prevails over them, he is a true Prophet.' When the incident of the people of Conquest took place, every tribe rushed to embrace Islam, and my father hurried to embrace Islam before (the rest of) my tribe. When he came back, he said: 'By Allah, I have come to you from the Prophet (may Allah's peace and blessings be upon him) for sure! He said: 'Offer this prayer at this time and that prayer at that time. When the time for a prayer is due, let one of you call the Adhān, and let the one who knows the Qur’an most lead the prayer.'' They checked and found none with more Qur’an than me, for I used to meet the riders. Therefore, they made me to lead them, when I was only six or seven years old. I had on me a garment, which would recede when I would prostrate. A lady from the tribe thus said: 'Will you not cover the bottom of your reader from us?' So they bought (a piece of cloth) and cut me an apparel. I had never been so happy with anything as I was with that apparel."

Narrated by Bukhari

Ayyūb al-Sakhtiyāni reports from Abu Qilābah al-Jarmi who said: "Why do you not meet ‘Amr ibn Salamah and ask him about the Hadīths that he knows?" He said: "I met ‘Amr ibn Salamah and asked him. So ‘Amr ibn Salamah said: 'We were in a place that we would stay in, and people would pass by. When riders passed by us, we would ask them about the Prophet (may Allah's peace and blessings be upon him) and the stance of the Arabs toward him. They would say that he claims that Allah has sent him and revealed to him such and such from what they heard of the Qur’an. So I would memorize that Qur’an perfectly as if it was instilled in my heart. The Arabs delayed their conversion to Islam until after Makkah was conquered. They would say: ‘Leave him and his Quraysh folks, for if he has victory over them, then he is a true Prophet.’ So when Makkah was conquered, each tribe hastened to convert, and my father was the first member of my tribe to embrace Islam. He went to the Messenger of Allah (may Allah's peace and blessings be upon him). When he returned from him, he said: ‘By Allah, I have come to you from the Prophet (may Allah's peace and blessings be upon him) for sure!’ He told them that the Prophet, may Allah's peace and blessings upon him, said to them: ‘Offer this prayer at this time and that prayer at that time. When the time for a prayer is due, let one of you call the Adhān, and let the one who knows the Qur’an most lead the prayer.’ They checked and found none with more Qur’an than me, for I used to meet the riders and learn the Qur’an from them. So they made me their prayer leader although I was then six or seven years old. I was wearing a short garment that would recede on my body when I would prostrate. A lady from the tribe said: ‘Will you not cover the private parts of your reciter from us?’ So they bought me an apparel. I had never been so happy with anything as I was with that apparel.'" This Hadīth does not indicate that covering one's private parts during prayer is not required, for it only tells the story of a certain incident. It is probable that this incident took place before those involved in it learned of the relevant ruling.

Abu Zayd ‘Amr ibn Akhtab al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) led us in the dawn prayer, then ascended the pulpit and addressed us until the time for the noon prayer arrived. He then came down, prayed, then ascended the pulpit and addressed us until the time for the afternoon prayer arrived. He then came down, prayed, then ascended the pulpit and addressed us until sunset. He informed us of what was and of what is to come. The most knowledgeable among us is the one who memorized it best.

Narrated by Muslim

The Companion ‘Amr ibn Akhtab (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) once gave a whole-day sermon. He performed the Fajr prayer then ascended the pulpit and addressed them until it was time for the Zhuhr prayer. He came down, performed the Zhuhr prayer then ascended the pulpit and spoke until it was time for the ‘Asr prayer. He came down, performed the ‘Asr prayer then ascended the pulpit and spoke until sunset (the time for the Maghrib prayer). His sermon lasted the whole day from dawn to sunset. On that day, Allah, the Exalted, imparted to him some knowledge about the unknown events of the past and the future. So the Prophet (may Allah's peace and blessings be upon him) informed his Companions of what he had learned. The most knowledgeable of them were those who memorized well what they heard from him that day.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The young should greet the old, the passer-by should greet the one who is sitting, and the small group of people should greet the larger one." Another narration adds: "and the one who is riding should greet the one who is walking."

Narrated by Bukhari & Muslim

This Hadīth explains the recommended order of who should start with greeting the other. It mentioned four types: 1. The younger person greets the older one out of respect for him. 2. The walking person should start with greeting the sitting person because he is like the one coming to him. 3. The larger group takes precedence over the smaller group, so it is better that the smaller group greets the larger one first. 4. The one who is riding is favored with the blessing of having something to ride, so his starting with greeting the one walking is kind of showing gratitude to Allah for His favor.

‘Ali ibn Abi Tālib (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When a group of people pass by, it is sufficient if one of them extends the greetings on their behalf, and it is sufficient if one returns the greeting on behalf of a group."

Narrated by Abu Daoud