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﴿ ۞ إِنَّآ أَوۡحَيۡنَآ إِلَيۡكَ كَمَآ أَوۡحَيۡنَآ إِلَىٰ نُوحٖ وَٱلنَّبِيِّـۧنَ مِنۢ بَعۡدِهِۦۚ وَأَوۡحَيۡنَآ إِلَىٰٓ إِبۡرَٰهِيمَ وَإِسۡمَٰعِيلَ وَإِسۡحَٰقَ وَيَعۡقُوبَ وَٱلۡأَسۡبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَٰرُونَ وَسُلَيۡمَٰنَۚ وَءَاتَيۡنَا دَاوُۥدَ زَبُورٗا ﴾

سورة النساء

163. Verily, We have sent the revelation to you (O Muhammad صلى الله عليه وسلم)[44] as We sent the revelation to Nûh (Noah) and the Prophets after him; We (also) sent the revelation to Ibrâhîm (Abraham), Ismâ‘îl (Ishmael), Ishâq (Isaac), Ya‘qûb (Jacob), and Al-Asbât [the offspring of the twelve sons of Ya‘qûb (Jacob)], ‘Îsâ (Jesus), Ayyûb (Job), Yûnus (Jonah), Hârûn (Aaron), and Sulaimân (Solomon); and to Dâwûd (David) We gave the Zabûr (Psalms).

﴿ قَالَ ٱلَّذِينَ ٱسۡتَكۡبَرُوٓاْ إِنَّا كُلّٞ فِيهَآ إِنَّ ٱللَّهَ قَدۡ حَكَمَ بَيۡنَ ٱلۡعِبَادِ ﴾

سورة غافر

Those who were arrogant will say, “We are all in it. Allah has already passed judgment among [His] slaves.”

﴿ وَمَآ أَنتَ بِهَٰدِ ٱلۡعُمۡيِ عَن ضَلَٰلَتِهِمۡۖ إِن تُسۡمِعُ إِلَّا مَن يُؤۡمِنُ بِـَٔايَٰتِنَا فَهُم مُّسۡلِمُونَ ﴾

سورة الروم

53. And you (O Muhammad صلى الله عليه وسلم) cannot guide the blind from their straying; you can make to hear only those who believe in Our Ayât (proofs, evidence, verses, lessons, signs, revelations, etc.), and have submitted to Allâh in Islâm (as Muslims).

﴿ أَفَلَا تَذَكَّرُونَ ﴾

سورة الصافات

155. Will you not then remember?

﴿ رَبِّ إِنَّهُنَّ أَضۡلَلۡنَ كَثِيرٗا مِّنَ ٱلنَّاسِۖ فَمَن تَبِعَنِي فَإِنَّهُۥ مِنِّيۖ وَمَنۡ عَصَانِي فَإِنَّكَ غَفُورٞ رَّحِيمٞ ﴾

سورة إبراهيم

My Lord, indeed they have led astray many among the people. So whoever follows me - then he is of me;[662] and whoever disobeys me - indeed, You are [yet] Forgiving and Merciful.

﴿ تَنزِيلٞ مِّن رَّبِّ ٱلۡعَٰلَمِينَ ﴾

سورة الواقعة

a revelation from the Lord of the worlds.

﴿ لَٰكِنِ ٱلَّذِينَ ٱتَّقَوۡاْ رَبَّهُمۡ لَهُمۡ غُرَفٞ مِّن فَوۡقِهَا غُرَفٞ مَّبۡنِيَّةٞ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُۖ وَعۡدَ ٱللَّهِ لَا يُخۡلِفُ ٱللَّهُ ٱلۡمِيعَادَ ﴾

سورة الزمر

But those who fear their Lord will have lofty mansions[10], built one above another, under which rivers flow. This is the promise of Allah; Allah never breaks His promise.

﴿ وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعۡرَىٰ ﴾

سورة النجم

49. And that He (Allâh) is the Lord of Sirius (the star which the pagan Arabs used to worship).

﴿ وَيَقُولُونَ أَئِنَّا لَتَارِكُوٓاْ ءَالِهَتِنَا لِشَاعِرٖ مَّجۡنُونِۭ ﴾

سورة الصافات

36. And (they) said: "Are we going to abandon our âlihah (gods) for the sake of a mad poet?"

﴿ وَٱلَّذِينَ هُمۡ لِفُرُوجِهِمۡ حَٰفِظُونَ ﴾

سورة المؤمنون

And they who guard their private parts

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Zayd ibn Arqam (may Allah be pleased with him) reported: We set out with the Messenger of Allah (may Allah's peace and blessings be upon him) on one of his travels, and on the way the provisions became very scarce. ‘Abdullāh ibn Ubayy said: "Do not spend on those with the Messenger of Allah (may Allah's peace and blessings be upon him) until they disband." He also said: "If we return to Madīnah, surely the more honorable will expel therefrom the more humble." I went to the Messenger of Allah (may Allah's peace and blessings be upon him) and informed him of what he had said. So he sent for ‘Abdullāh ibn Ubayy, who denied it and swore that he did not say that. The people started saying: "Zayd lied to the Messenger of Allah (may Allah's peace and blessings be upon him)." I was hurt by what they said: until Allah, the Almighty, revealed that I had told the truth in the verses: {If the hypocrites come to you...} [Sūrat al-Munāfiqūn] Later, the Prophet (may Allah's peace and blessings be upon him) invited them (the hypocrites) to ask for forgiveness for them, but they turned their heads aside (in rejection)."

Narrated by Bukhari & Muslim

What he meant by the more honorable was himself and his people, and by that Zayd ibn Arqam (may Allah be pleased with him) recounts that he was traveling with the Prophet (may Allah's peace and blessings be upon him) and there were believers and hypocrites with him. During the journey, the people were suffering severe distress due to a lack of provisions. ‘Abdullāh ibn Ubayy ibn Salūl (the head of disbelief and hypocrisy) spoke to the people, saying: {Do not spend on those with the Messenger of Allah until they disband} [Sūrat al-Munāfiqūn: 7]. What he meant was: do not give them any money, so they would suffer hunger and therefore disband and leave the Prophet (may Allah's peace and blessings be upon him). He also said: {If we return to Madīnah, surely the more honorable will expel therefrom the more humble} [Sūrat al-Munāfiqūn: 8], meaning the Messenger of Allah (may Allah's peace and blessings be upon him). When Zayd ibn Arqam heard what Ibn Salūl said: He went to the Prophet (may Allah's peace and blessings be upon him) and informed him of what ‘Abdullāh ibn Ubayy ibn Salūl had said to warn him of his evil. The Prophet (may Allah's peace and blessings be upon him) summoned Ibn Salūl, who swore emphatically that he had not said those things. This is the habit of the hypocrites; they can swear a false oath knowing that they are lying. The Prophet (may Allah's peace and blessings be upon him) used to accept their overt (deeds) and leave their covert (intentions) to Allah to judge. When Zayd ibn Arqam heard that Ibn Salūl had sworn that he had never made those statements, he was deeply distressed, because the man had sworn and taken an oath before the Messenger of Allah (may Allah's peace and blessings be upon him). The people said: "Zayd ibn Arqam lied to the Messenger of Allah (may Allah's peace and blessings be upon him)." However, soon Allah, the Almighty, exonerated Zayd and showed him to have been truthful through the verses of Sūrat al-Munāfiqūn. The Prophet (may Allah's peace and blessings be upon him) then invited the hypocrites and their chief, ‘Abdullāh ibn Ubayy, to ask Allah for forgiveness for them for the foul statements they had made. They rejected his invitation in arrogance and in contempt of the fact that the Prophet (may Allah's peace and blessings be upon him) was seeking forgiveness for them from Allah, the Almighty.

‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I do not think that so-and-so and so-and-so know anything about our religion." Al-Layth ibn Sa‘d (one of the narrators of the Hadīth) said: "These two men were from the hypocrites."

Narrated by Bukhari

‘Ā'ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) informed her about two men and mentioned that they knew nothing about Islam, because they were showing Islam and hiding their disbelief. The fact that the Prophet (may Allah's peace and blessings be upon him) mentioned these two men in their absence is not considered backbiting, which is forbidden; rather, it is necessary to disclose their reality, so that people who do not know them would not be deceived by their apparent status. The Prophet's statement in this context implies certainty, because the Prophet (may Allah's peace and blessings be upon him) was in fact aware of the hypocrites through revelation from Allah in Sūrat At-Tawbah. Ibn ‘Abbās (may Allah be pleased with him) said: We used to call Sūrat At-Tawbah "Al-Fādihah" (the exposing chapter). Ibn ‘Abbās (may Allah be pleased with him) said: "The verses continued to be revealed and exposing the hypocrites until we were worried (lest we should be counted among them)."

‘Abdullāh ibn ‘Amr ibn al-‘Ās reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The majority of the hypocrites of this Ummah are its reciters."

Narrated by Ahmad

The Hadīth contains criticism of the reciters of the Qur’an who misinterpret it and misapply it or memorize the Qur’an as a means of dissimulation and to avert suspicion away from themselves. However, they do not act according to the Qur’an and their beliefs are contrary to it. The Hadīth states that these reciters are the majority of the hypocrites of this Ummah (community). Some scholars stated that the Hadīth refers to hypocrisy of actions, and not belief. This is because a hypocrite outwardly shows belief in Allah and hides his disbelief in order to protect his life and property. Likewise, the reciter outwardly shows by his actions that he wants the reward of the Hereafter, while he hides the fact that he wants to be praised by people and gain worldly benefit. Therefore, the reciter and the hypocrite are similar in that their internal state contradicts their external state.

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Beware! Every object of pride of the pre-Islamic times, whether it is blood-vengeance or property, or mentioned or claimed, has been put under my feet, except the supply of water to pilgrims and the custody of the House." He then said: "Beware! The blood-money for unintentional killing, such as is done with a whip and stick, is one hundred camels, forty of which are pregnant."

Narrated by Ibn Majah

The Messenger of Allah (may Allah's peace and blessings be upon him) said in his speech on the Day of the Conquest of Makkah that everything that is proudly mentioned of the pre-Islamic times is void and worthless. The only exceptions are supplying pilgrims with water and serving the Sacred House. These two things would maintain their previous status. In the pre-Islamic times, the Hijābah (general maintenance of the Ka‘bah) belonged to the Banu ‘Abd Ad-Dār, and the Siqāyah (providing water for the pilgrims) belonged to the Banu Hāshim. So the Prophet (may Allah's peace and blessings be upon him) approved such assignments. Then he mentioned that the semi-intentional killing, which is to hit someone with a tool that does not kill, such as a whip or a stick, entails full blood money, meaning one hundred camels, forty of which are pregnant.

‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) set out for Badr. When he reached Harrat al-Wabarah, a man met him who was known for his courage and support of others. The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) were pleased to see him. He said: "I have come so that I may follow you and get a share from the booty." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Do you believe in Allah and His Messenger?" He said: 'No.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then go back, for I will not seek help from a polytheist." He went on until we reached Ash-Shajarah, where the man met him again. The Prophet (may Allah's peace and blessings be upon him) asked him the same question again, and the man gave him the same answer. he said: "Then go back, for I will not seek help from a polytheist." The man returned and overtook him at Baydā'. He asked him as he had asked previously: "Do you believe in Allah and His Messenger?" The man said: 'Yes.' The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Then come along with us."

Narrated by Muslim

This Hadīth shows that when the Prophet (may Allah's peace and blessings be upon him) set forth to fight the disbelievers on the Day of Badr, a polytheist who was strong and courageous followed him to fight with him and get a share of the booty. The Prophet (may Allah's peace and blessings be upon him) asked him whether he believed in Allah and the Last Day, and the man told him that he did not. So the Prophet (may Allah's peace and blessings be upon him) stated that he would not seek the help of a polytheist, for polytheists are not to be trusted with protecting the believers. Treacherous as they could be, they might convey the news of Muslims to the disbelievers. However, the man came again to the Prophet (may Allah's peace and blessings be upon him) who then asked him whether he became a Muslim, and the answered in the affirmative. Hence, he asked him to join the army. The point of the Hadīth is that it is not permissible to seek the help of the polytheists in fighting, although it is permissible in the case of need and necessity, as indicated by other proofs.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Faith has over seventy branches or over sixty branches, the most excellent of which is the declaration that there is no god but Allah, and the lowest of which is the removal of what is harmful from the path; and modesty is a branch of faith."

Narrated by Bukhari & Muslim

Faith is not one aspect or one part. Rather, it consists of many branches, more than sixty or seventy. The best of these, however, is one single statement: "There is no god but Allah." And the simplest of them is removing anything harmful to passersby, be it a stone, a thorn, or anything else. And modesty is a branch of faith. So righteous deeds are part of faith, as held by Ahl As-Sunnah Wa al-Jamā‘ah and proven true by the Shar‘i proofs, including this Hadīth.

Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said: "Whoever carries weapons against us is not one of us."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) warns against carrying weapons against Muslims to intimidate or rob them. Whoever does so unjustly has committed a serious crime and a major sin and deserves this stern warning.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said on the Day of Khaybar: "Verily, I shall give this banner to a man who loves Allah and His Messenger, and Allah will grant victory at his hands." ‘Umar ibn al-Khattāb said: I never liked leadership except on that day. He said: I kept showing myself in the hope that I might be called for it. He said: The Messenger of Allah (may Allah's peace and blessings be upon him) called ‘Ali ibn Abi Tālib and gave it to him and said: "Proceed and do not look back until Allah grants you victory." He said: ‘Ali walked for a while and then stopped without looking back and shouted: O Messenger of Allah, on what should I fight the people? He said: "Fight them until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah. If they do so, their blood and properties become inviolable for you, except what is rightly justified, and their reckoning is with Allah."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) informed the Companions that Muslims would win victory over the Jews of Khaybar, a city near Madīnah, the following day at the hands of a man whom he would give the banner, i.e., the flag that the army takes as its slogan. Among the traits of this man is that he loves Allah and His Messenger, and Allah and His Messenger love him. ‘Umar ibn al-Khattāb (may Allah be pleased with him) mentioned that he never liked the idea of leadership or being one meant except that day in the hope that he might be the one to win the love of Allah and His Messenger that the Prophet (may Allah's peace and blessings be upon him) mentioned. ‘Umar (may Allah be pleased with him) stretched his body to be seen by the Prophet (may Allah's peace and blessings be upon him), hoping that he would be called for that mission and out of keenness to take this banner. The Prophet (may Allah's peace and blessings be upon him) called ‘Ali ibn Abi Tālib (may Allah be pleased with him) and gave him the banner and ordered him to proceed with the army and not to quit the fight after encountering his enemy, for rest, a pause, or a truce until Allah grants him victory and dominance over these fortresses. ‘Ali (may Allah be pleased with him) proceeded, then he stopped but without looking back so as not to disobey the Prophet's command. He raised his voice and said: O Messenger of Allah, on what should I fight the people? He (may Allah's peace and blessings be upon him) said: Fight them until they testify that there is no god but Allah and that Muhammad is the Messenger of Allah. If they respond and embrace Islam, then their blood and properties become inviolable and unlawful for you except what is rightly justified, i.e., unless they commit a crime or felony for which they deserve to be killed in compliance with the rulings of Islam, and their reckoning is with Allah.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Do not revile my Companions, for if anyone of you spends gold equal to Mount ’Uhud (in Allah's cause), it will not be equal to a Mudd or even half a Mudd spent by one of them."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) forbade cursing the Companions, especially the earlier forerunners among the Muhājirīn and the Ansār. He informed that if anyone spent gold equal to Mount ’Uhud, his reward would not reach the reward of any of the Companions spending a Mudd of food or half of it - a Mudd is enough to fill the palms of an average man. This is due to their great sincerity and truthful intentions and because they spent and fought before the Conquest of Makkah when there was a great need for that.

Jābir (may Allah be pleased with him) reported that the Messenger (may Allah's peace and blessings be upon him) said: "Those who took part in Badr and Al-Hudaybiyah will not enter Hellfire."

Narrated by Ahmad