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﴿ وَلَقَدۡ أَرۡسَلۡنَا مِن قَبۡلِكَ رُسُلًا إِلَىٰ قَوۡمِهِمۡ فَجَآءُوهُم بِٱلۡبَيِّنَٰتِ فَٱنتَقَمۡنَا مِنَ ٱلَّذِينَ أَجۡرَمُواْۖ وَكَانَ حَقًّا عَلَيۡنَا نَصۡرُ ٱلۡمُؤۡمِنِينَ ﴾

سورة الروم

Indeed, We sent before you messengers to their people, and they came to them with clear signs. Then We took vengeance on those who persisted in wickedness, for it is incumbent upon Us to help the believers[20].

﴿ فَلَوۡلَآ أَنَّهُۥ كَانَ مِنَ ٱلۡمُسَبِّحِينَ ﴾

سورة الصافات

143. Had he not been of them who glorify Allâh,

﴿ إِنَّمَا ٱلۡحَيَوٰةُ ٱلدُّنۡيَا لَعِبٞ وَلَهۡوٞۚ وَإِن تُؤۡمِنُواْ وَتَتَّقُواْ يُؤۡتِكُمۡ أُجُورَكُمۡ وَلَا يَسۡـَٔلۡكُمۡ أَمۡوَٰلَكُمۡ ﴾

سورة محمد

[This] worldly life is only amusement and diversion. And if you believe and fear Allāh, He will give you your rewards and not ask you for your properties.

﴿ لَا تُبۡقِي وَلَا تَذَرُ ﴾

سورة المدثر

28. It spares not (any sinner), nor does it leave (anything unburnt)!

﴿ مَآ أَنتَ إِلَّا بَشَرٞ مِّثۡلُنَا فَأۡتِ بِـَٔايَةٍ إِن كُنتَ مِنَ ٱلصَّٰدِقِينَ ﴾

سورة الشعراء

You are but a human like us, so bring a sign if you are one of the truthful.”

﴿ وَأَصۡحَٰبُ ٱلۡأَيۡكَةِ وَقَوۡمُ تُبَّعٖۚ كُلّٞ كَذَّبَ ٱلرُّسُلَ فَحَقَّ وَعِيدِ ﴾

سورة ق

14. And the Dwellers of the Wood, and the people of Tubba‘. Everyone of them denied (their) Messengers, so My Threat took effect.

﴿ وَٱلَّذِينَ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَ ٱللَّهُ حَفِيظٌ عَلَيۡهِمۡ وَمَآ أَنتَ عَلَيۡهِم بِوَكِيلٖ ﴾

سورة الشورى

6. And as for those who take as Auliyâ’ (guardians, supporters, helpers, lords, gods, protectors) others besides Him [i.e. they take false deities other than Allâh as protectors, and they worship them] - Allâh is Hafîz (Protector, Watcher) over them (i.e. takes care of their deeds and will recompense them), and you (O Muhammad صلى الله عليه و سلم) are not a Wakîl (guardian or a disposer of their affairs) over them (to protect their deeds).

﴿ عَمَّ يَتَسَآءَلُونَ ﴾

سورة النبأ

About what are they asking one another?

﴿ وَهُمۡ عَلَىٰ مَا يَفۡعَلُونَ بِٱلۡمُؤۡمِنِينَ شُهُودٞ ﴾

سورة البروج

And they, to what they were doing against the believers, were witnesses. [1896]

﴿ كَذَٰلِكَ يُؤۡفَكُ ٱلَّذِينَ كَانُواْ بِـَٔايَٰتِ ٱللَّهِ يَجۡحَدُونَ ﴾

سورة غافر

This is how those who rejected Allah’s signs were deluded.

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Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted, and in You I have believed, in You I have put my trust, to You I have turned in repentance, and for You I have argued. O Allah, I seek refuge with Your power, there is no god but You, that You lead me astray. You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die."

Narrated by Bukhari & Muslim

Ibn ‘Abbās (may Allah be pleased with him) reported that Allah's Messenger (may Allah's peace and blessings be upon him) used to say: "O Allah, to You I have submitted", meaning: the outward submission to Allah, not to anyone else. "In You I have believed", meaning: inward belief. "In You I have put my trust", meaning: I have submitted all of my affairs to You, as I am capable of neither benefit nor harm. "To You I have turned in repentance", meaning: I abandoned sins or heedlessness and returned to Your obedience or Your remembrance. "And for You I have argued", meaning: by Your support I have fought against Your enemies. "O Allah, I seek refuge with Your Power", meaning: for indeed all might and power belong to Allah. "There is no god but You", meaning: You are the only One who deserves to be worshiped, supplicated, and sought for refuge. "That You lead me astray", meaning: I seek refuge in You not to misguide me after You have guided me to adhere to Your Judgment and decree inwardly and outwardly, to return in repentance to You, to oppose Your enemies, to seek refuge in You, and to resort to Your power and assistance in all situations. "You are the Ever Living, the One who never dies, whereas the human beings and jinn will all die.”

Abu ‘Abdullāh Jābir ibn ‘Abdullāh al-Ansāri (may Allah be pleased with him) reported: We were with the Prophet (may Allah's peace and blessings be upon him) on an expedition, and he said: "In Madīnah, there are people who are with you whenever you cover a distance or cross a valley. They have been detained by illness.'' Another narration reads: ''They have shared the reward with you." Anas (may Allah be pleased with him) said: ''When we returned from the battle of Tabūk with the Prophet (may Allah's peace and blessings be upon him) he said: 'There are people whom we left behind in Madīnah who accompany us in spirit in every pass and valley we cross. They have been detained by a valid excuse.'''

Narrated by Bukhari - Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) talks about some men who could not participate in Jihad because they were sick or had other valid excuses. He stresses that whenever the Muslim fighters travel a distance or cross a valley or a defile, those who are detained get reward for such actions as well.

Abu Hurayrah (may Allah be pleased with him) reported: I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: "The first to be judged on the Day of Judgment is a man who was martyred. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I fought for Your sake until I was martyred.' Allah will say: 'You have lied. You fought so it would be said that you were brave, and it was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire. A man who acquired knowledge, taught it, and recited the Qur'an. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I acquired knowledge and taught it, and I recited the Qur'an for Your sake.' Allah will say: 'You have lied. You learned so it would be said that you were a scholar, and you recited the Qur'an so it would be said that you were a reciter, and that was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire. A man for whom Allah expanded his resources and gave him from all types of wealth. He will be brought and Allah will remind him of His favor [upon him], which he will recognize. Allah will say: 'What did you do as a token of gratitude for that favor?' He will say: 'I left no path wherein You love to spend except that I spent therein for Your sake.' Allah will say: 'You have lied. You did that so it would be said that you were generous, and that was said.' It will be commanded that he be dragged on his face until he is thrown in the Fire."

Narrated by Muslim

Three types of people will be the first to be judged on the Day of Judgment: an ostentatious fighter, an ostentatious learner, and an ostentatious charity-giver. Allah, the Almighty, will bring them and remind them of His favor upon them, which they will acknowledge. When asked about what they did with such a divine favor, they will say, respectively, that they fought, learned and taught, and gave charity for Allah's sake. The fact is that they did such things to show off, without intending them for Allah's sake. Therefore, they will be dragged on their faces and thrown in Hellfire.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "This world is a prison for the believer and a paradise for the unbeliever."

Narrated by Muslim

A believer is a prisoner in this world, given the eternal bliss that Allah has prepared for one on the Day of Resurrection. As for the unbelievers, their paradise is their worldly life, given the eternal punishment that Allah has prepared for them on the Day of Resurrection.

Sahl ibn Sa‘d As-Sā‘idi (may Allah be pleased with him) reported that a man passed by the Prophet (may Allah's peace and blessings be upon him) so he said to a man who was sitting with him: "What do you say about this man?" He replied: "He is one of the noblest of people. By Allah, if he proposes marriage his proposal deserves to be accepted, and if he intercedes his intercession deserves to be accepted." The Messenger of Allah (may Allah's peace and blessings be upon him) remained silent. Then another man passed by. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "What do you think about this man?" He replied: "O Messenger of Allah, this is one of the poor Muslims. If he proposes marriage he does not deserve to get married, and if he intercedes his intercession does not deserve to be accepted, and if he speaks he does not deserve to be listened to." The Messenger of Allah, peace be upon him, said: "This one (the second) is better than an earthful of the other (the first).”

Narrated by Bukhari

Meaning: Two men passed by the Prophet (may Allah's peace and blessings be upon him). One of them was from the noblest of the people, who had influence among them. He would be accepted if he proposed in marriage, and would be listened to if he spoke. The other man was the opposite; from the weak Muslims who had no status among the people. If he proposed in marriage, he would not be accepted; if he interceded, his intercession would be rejected; and if he spoke, he would not be listened to. The Prophet (may Allah's peace and blessings be upon him) said: “This one (the second) is better than an earthful of the other (the first).” He means that he is better in the sight of Allah, the Almighty, than an earthful of the other man who had a noble status and influence among his people because Allah, the Exalted, does not look at a person’s status, influence, lineage, wealth, appearance, clothes, mounts (the vehicle they ride), or his houses. Allah looks at their hearts and their deeds. Another Hadīth reads: “Verily, Allah does not look at your appearances or your wealth, but He looks at your hearts and your deeds.” If the heart is of a person sound with respect to what is between himself and Allah, the Almighty, turns to Him, becomes mindful of Him, is diligent to the rights of Allah, shows humility to Him, strives to do what pleases Him, then this indeed is the person who is noble in the sight of Allah. He is the one who holds a high status with Allah. He is the one who, if he were to take an oath in the name of Allah, Allah would fulfill his oath.

Thawbān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Who can guarantee for me that he will never ask people for something, and I will guarantee Paradise for him?" So I said: "I do." Since then, Thawabān (may Allah be pleased with him) never asked anyone for anything.

Narrated by Ibn Majah - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad

The Hadīth means that whoever commits himself before the Prophet (may Allah's peace and blessings be upon him) not to ask people for their money or seek their help to fulfill his duties, whether much or little, he will guarantee for him Paradise. That is because refraining from asking people entails reliance on Allah, and is proof of one's strong hope and trust in Allah, the Almighty. So this person's reward is that Allah, the Exalted, admits him to Paradise. After Thawbān (may Allah be pleased with him) had heard this Hadīth, he committed himself before the Prophet (may Allah's peace and blessings be upon him) that he would not ask people for anything. It is reported from him, as in the narration of Ibn Mājah, "that his whip would fall down while he was riding, yet he would not ask anyone to hand it to him, rather he would get down and pick it himself. He did this in fulfillment of the promise that he committed himself to before the Messenger of Allah (may Allah's peace and blessings be upon him)."

‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) passed by us while we were repairing a hut that we owned. He said: "What is this?" We replied: "It has become weak, so we are repairing it." He said: "I foresee that the matter (meaning death) is swifter/sooner than that."

Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud

Meaning: The Prophet (may Allah's peace and blessings be upon him) passed by ‘Amr ibn al-‘Ās while he was repairing the damaged parts of his home, or working on it to reinforce it. In a narration by Abu Dawūd: “while I was plastering a wall of mine”. He said: "I foresee that the matter (meaning death) is swifter/sooner than that." He means that death is nearer to you than repairing your house for fear that it would collapse before you die, and perhaps you would die before it collapses. Hence, mending your deeds takes priority over mending your house. Someone’s appointed term in this world is too short for him to indulge in maintaining it and exerting effort in that respect. The Hadīth calls for abstinence from focusing on the worldly life and forgetting the life Hereafter, while people have gone against in all parts of the world. Al-Taybi (may Allah have mercy upon him) said: “It means that our state in this world that resembles the wayfarer or the rider resting in the shade of a tree is too short to allow you to engage in building.” Apparently repairing the building in this case was not necessary (meaning it wasn’t in such a dangerous state that it may harm someone) but he was only motivated by the hope to reinforce it or by his preference to decorate it. He clarified to him that it is more important to preoccupy himself with matters of the Hereafter than with what would not be of any benefit to him in the Hereafter.

‘Ubaydullāh ibn Mihsan al-Ansāri al-Khatmi (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever among you wakes up in the morning secure in his dwelling, healthy in his body, and he has his food for the day, then it is as if the whole world has been given to him."

Narrated by Ibn Majah - Narrated by At-Termedhy

Whoever wakes up feeling that he is safe and healthy in his body, and he has his food for the day, then it is as though the whole world has been gathered from all its corners and given to him

‘Ā'ishah (may Allah be pleased with her) reported: Abu Bakr As-Siddīq (may Allah be pleased with him) had a slave who used to give him a portion of his daily income as the master's share. Abu Bakr used to eat the food bought with that share. Once he brought him some food and Abu Bakr ate from it. The slave then said: "Do you know what this is?" Abu Bakr said: "What is it?" The slave said: "I did some soothsaying for a man before I embraced Islam, and I was not good at soothsaying but I deceived him. He met me and rewarded me for my work. That is what you have eaten from." Upon hearing this, Abu Bakr inserted his hand (in his mouth) and vomited all that was in his stomach.

Narrated by Bukhari

This slave of Abu Bakr had an agreement with him to pay him a fixed levy everyday. One day, he offered him some food, and Abu Bakr ate from it. The slave then said to him, "Do you know what this is?" Abu Bakr said: "What is it?" He answered that it was a reward for soothsaying that he had done for a man before embracing Islam, and that he was not good at soothsaying but he deceived the man, who later met him and gave him a reward. The reward for soothsaying is unlawful, whether the soothsayer is good or bad at soothsaying. The Prophet (may Allah's peace and blessings be upon him) forbade the fee of soothsaying in a Hadīth reported by Abu Mas‘ūd al-Ansāri (may Allah be pleased with him). So when the slave said that, Abu Bakr inserted his hand in his mouth and vomited everything he had eaten, so that he would not nourish himself with unlawful food. That money was unlawful because it was paid in return for an unlawful act, as the fee for a prohibited act is also prohibited.

Sa‘d thought that he was worthier than those who were inferior to him. Hence, the Prophet (may Allah's peace and blessings be upon him) said: "Are you being granted victory and sustenance except by your weak ones?" Abu Ad-Dardā’ ‘Uwaymir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Help me seek the weak ones, for you are being granted victory and sustenance only because of your weak ones.”

Narrated by Bukhari - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad