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﴿ قُلۡ إِنِّي لَن يُجِيرَنِي مِنَ ٱللَّهِ أَحَدٞ وَلَنۡ أَجِدَ مِن دُونِهِۦ مُلۡتَحَدًا ﴾

سورة الجن

Say, “None can ever protect me from Allah [if I should disobey Him], nor can I ever find refuge except in Him.

﴿ هَٰذَاۚ وَإِنَّ لِلطَّٰغِينَ لَشَرَّ مَـَٔابٖ ﴾

سورة ص

55. This is so! And for the Tâghûn (transgressors, the disobedient to Allâh and His Messenger - disbelievers in the Oneness of Allâh, criminals) will be an evil final return (Fire).

﴿ وَأَقۡبَلَ بَعۡضُهُمۡ عَلَىٰ بَعۡضٖ يَتَسَآءَلُونَ ﴾

سورة الطور

They will turn to one another with questions[10].

﴿ أُوْلَٰٓئِكَ ٱلَّذِينَ يَعۡلَمُ ٱللَّهُ مَا فِي قُلُوبِهِمۡ فَأَعۡرِضۡ عَنۡهُمۡ وَعِظۡهُمۡ وَقُل لَّهُمۡ فِيٓ أَنفُسِهِمۡ قَوۡلَۢا بَلِيغٗا ﴾

سورة النساء

Those are the ones of whom Allāh knows what is in their hearts, so turn away from them[196] but admonish them and speak to them a far-reaching [i.e., effective] word.

﴿ وَمَا مِنۡ غَآئِبَةٖ فِي ٱلسَّمَآءِ وَٱلۡأَرۡضِ إِلَّا فِي كِتَٰبٖ مُّبِينٍ ﴾

سورة النمل

And there is nothing concealed[1085] within the heaven and the earth except that it is in a clear Register.[1086]

﴿ فَتَوَكَّلۡ عَلَى ٱللَّهِۖ إِنَّكَ عَلَى ٱلۡحَقِّ ٱلۡمُبِينِ ﴾

سورة النمل

So rely upon Allāh; indeed, you are upon the clear truth.

﴿ وَمَثَلُ كَلِمَةٍ خَبِيثَةٖ كَشَجَرَةٍ خَبِيثَةٍ ٱجۡتُثَّتۡ مِن فَوۡقِ ٱلۡأَرۡضِ مَا لَهَا مِن قَرَارٖ ﴾

سورة إبراهيم

And the example of a bad word is like a bad tree, uprooted from the surface of the earth, not having any stability.

﴿ هُنَالِكَ ٱلۡوَلَٰيَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَيۡرٞ ثَوَابٗا وَخَيۡرٌ عُقۡبٗا ﴾

سورة الكهف

44. There (on the Day of Resurrection), Al-Walâyah (protection, power, authority and kingdom) will be for Allâh (Alone), the True God. He (Allâh) is the Best for reward and the Best for the final end. (Lâ ilâha illallâh- none has the right to be worshipped but Allâh).

﴿ وَلَقَدۡ كُنتُمۡ تَمَنَّوۡنَ ٱلۡمَوۡتَ مِن قَبۡلِ أَن تَلۡقَوۡهُ فَقَدۡ رَأَيۡتُمُوهُ وَأَنتُمۡ تَنظُرُونَ ﴾

سورة آل عمران

143. You did indeed wish for death (Ash-Shahâdah - martyrdom) before you met it. Now you have seen it openly with your own eyes.

﴿ إِنَّ هَٰذَا ٱلۡقُرۡءَانَ يَقُصُّ عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ أَكۡثَرَ ٱلَّذِي هُمۡ فِيهِ يَخۡتَلِفُونَ ﴾

سورة النمل

76. Verily, this Qur’ân narrates to the Children of Israel most of that in which they differ.

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Abu Sufyān Sakhr ibn Harb (may Allah be pleased with him) reported: Heraclius said: "What does the Prophet enjoin you to do?" I said: "He tells us to worship Allah alone, not to associate anything with Him and to give up all that our ancestors said. He also commands us to perform prayers, adhere to truthfulness, be chaste, and maintain ties of kinship."

Narrated by Bukhari & Muslim

This is the famous Hadīth of Abu Sufyān Sakhr ibn Harb (may Allah be pleased with him) about the story of Heraclius. At that time, Abu Sufyān was a polytheist, as he entered Islam later during the period between the Hudaybiyah Peace Treaty and the Conquest of Makkah. Abu Sufyān and a group of people from the Quraysh went to the Levant to meet Heraclius, who was the king of the Christians at that time. He had read the Torah and the Gospel, and knew about the previous holy scriptures. He was an intelligent ruler. When he heard that Abu Sufyān and his companions came to visit him from Hijāz, he summoned them. He started to ask them about the Prophet (may Allah's peace and blessings be upon him) and about his lineage, his Companions, their veneration of him, and his faithfulness. Every time Heraclius asked about something, they told him about it. So he came to know that he was the Prophet which the previous books had mentioned, but as he was keen to retain his kingdom, he did not enter Islam for some reason that Allah, the Almighty, willed. Heraclius asked Abu Sufyān about what the Prophet (may Allah's peace and blessings be upon him) enjoined them to do. Abu Sufyān told him that he ordered them to worship Allah alone and not to associate partners with him. That is, they should worship none but Allah, neither an angel, nor a messenger, or a tree, or a rock, or a sun, or a moon, or any other thing. Worshiping Allah alone is the call of all the messengers. So what the Prophet (may Allah's peace and blessings be upon him) came with was the same call that all other prophets before him came with. He (may Allah's peace and blessings be upon him) ordered them to "give up what your forefathers were upon"; this is a form of proclaiming the truth. The Prophet (may Allah's peace and blessings be upon him) commanded them to abandon the worship of idols which their fathers used to engage in, but he did not order them to give up the noble manners which their forefathers adopted. Abu Sufyān further said: "He ordered us to pray." Prayer is the connection between the slave and His Lord. It is the most emphasized pillar of Islam after the Two Testimonies of faith. Prayer is what distinguishes the believer from the disbeliever. It is the covenant between us (Muslims) and the disbelievers and the polytheists, as the Prophet (may Allah's peace and blessings be upon him) said: "The covenant between us and them is the prayer; whoever abandons it has disbelieved." His statement: "He used to order us to adhere to truthfulness." The Prophet (may Allah's peace and blessings be upon him) used to order his nation to adhere to truthfulness. This is in accordance with Allah’s statement (which means): {O you who believe, fear Allah and be with the truthful} [At-Tawbah: 119]. Truthfulness is a virtuous moral, and it is of two categories: Truthfulness with Allah, and truthfulness with Allah's slaves. Both are from the noble morals. His statement: "chastity". Chastity is of two types: abstention from sexual desire, and abstention from the desires of the stomach. As for the first type: It is when a person abstains from everything that Allah has deemed impermissible for him, like unlawful sexual intercourse, along with all the means and causes related to it. The second type: To abstain from and control the desires of one’s stomach, meaning from what is in the possession of others, and abstain from asking them in such a way that one does not ask anyone for anything, because asking others is humiliation, and the one who asks has the lower hand, while the one who gives has the upper hand. So it is not permissible to ask anyone except for things that are necessarily needed. As for the fifth point: "to maintain ties of kinship". It means that the person joins such relatives which Allah orders him to join, starting from the closest, and then to the closer among them. The closest of them are the parents. Indeed maintaining good relations with the parents constitutes righteousness and maintaining ties of kinship. Ties with the relatives should be maintained in accordance with their closeness. For example, maintaining ties with the brother is more emphasized than the uncle, and maintaining ties with the uncle is more emphasized than the father's uncle. Maintaining ties of kinship can be achieved by all the means that the people are familiar with in this regard.

Ibn Mas‘ūd (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "There will be selfishness and other matters that you will disapprove of after me." They asked: What do you order us to do (in such circumstances), O Messenger of Allah? He said: '"Fulfill your duty (towards the ruler), and ask Allah for your rights."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) informed us that there will be rulers assigned to be in charge of Muslims and they will monopolize the Muslims' wealth and spend it as they wish, depriving the Muslims of their rights thereof. These rulers will also do things, related to the religion, that are disapproved by the Shariah. The Companions (may Allah be pleased with them) asked about what they should do in such a case. The Prophet (may Allah's peace and blessings be upon him) told them not to let these rulers' monopoly of wealth prevent them from fulfilling their duty towards them, including listening and obeying. Rather, they should have patience, listen and obey them without disputing their authority. Moreover, they should ask Allah for their rights and ask Him to guide these rulers and ward off their evil and oppression.

An-Nu‘mān ibn Bashīr (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) said: "The example of the one who abides by the limits prescribed by Allah and the one who transgresses them is like the example of a people who boarded a ship after casting lots. Some of them were in its upper deck and others were in its lower deck. When those in its lower deck needed water, they had to pass by those above them. So they said: 'If we could make a hole in our share so as not to bother those above us.' If they let them do what they want, they will all perish, but if they stop them, they will survive and all of them will survive."

Narrated by Bukhari

The Prophet (may Allah's peace and blessings be upon him) stated that the example of those who comply with the limits set by Allah, adhere to the commands of Allah, enjoin what is good, and forbid what is evil; and the example of those who transgress the limits set by Allah, refrain from what is good and commit what is evil, and the effect of this on the salvation of the society, is like the example of a people who boarded a ship and drew lots to decide who would sit in the upper part of the ship and who would sit in its lower part. Some of them got the upper part, while others got its lower part. Whenever those in the lower part wanted to bring water, they had to pass by those above them. So, those in the lower part said: If we could only make a hole in our place in the lower part to bring water therefrom without bothering those above us. If those in the upper part let them do that, the ship would sink with all of them. However, if they forbade and prevented them from doing this, both groups would be saved.

‘Ali ibn Abi Tālib (may Allah be pleased with him) said: "Speak to the people according to their level of understanding. Do you wish that Allah and His Messenger be denied?"

Narrated by Bukhari

The Commander of the Believers ‘Ali ibn Abi Tālib (may Allah be pleased with him) gives us advice, saying that one should not talk to common people except about what is well-known and benefits them regarding the fundamentals of their religion and the rulings related to it of monotheism, and clarification of the lawful and the unlawful. What is otherwise should not be spoken about with them in order not to distract them, especially things for which there is no need, or which may lead to rejecting the truth because they are confusing to them and too difficult for them to comprehend.

Abu Bakr as-Siddīq (may Allah be pleased with him) reported: O people, you recite this verse: {O you who believe, take care of your own selves. Those who have gone astray will not harm you as long as you are guided.} Indeed, I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "When people see an oppressor but do not stop him, Allah will soon overwhelm them with a punishment from Him."

Narrated by Abu Daoud & At-Termedhy & Ahmad & Ibn Majah & An-Nasa'i in Major Sunan

Abu Bakr as-Siddīq (may Allah be pleased with him) informs that people recite the following verse: {O you who believe, take care of your own selves. Those who have gone astray will not harm you as long as you are guided.} [Surat al-Mā’idah: 105] and the meaning they grasp therefrom is that one should work on reforming himself alone, bearing in mind that the misguidance of others can never harm him after that and that they are not required to enjoin good or forbid evil. However, he informed them that this was not the true meaning of the verse and that he heard the Prophet (may Allah's peace and blessings be upon him) say: When people see the oppressor and do not stop him from practicing his oppression, despite having the ability to do so, Allah will soon overwhelm all of them, the evildoer and the one remaining silent regarding this, with a punishment from Him.

Hudhayfah ibn al-Yamān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "By the One in Whose Hand my soul is! Either you command good and forbid evil, or Allah will soon send upon you a punishment from Him, then you will pray to Him but He will not respond to you."

Narrated by At-Termedhy - Narrated by Ahmad

The Prophet's saying "By the One in Whose Hand my soul is" is an oath in which the Prophet swears by Allah. The souls are in Allah's Hand, Exalted and Glorified. He guides or misguides them, and He causes them to live or die, if He wills. Allah says: {And [by] the soul and He Who proportioned it. And inspired it [with discernment of] its wickedness and its righteousness.} [Sūrat Ash-Shams: 7-8] So the souls are in Allah's hand alone. That is why the Prophet swore by it. He would also swear by his own soul: "By the One in Whose hand the soul of Muhammad is." That is because the soul of Muhammad (may Allah's peace and blessings be upon him) is the best of souls. Therefore, he would swear by it. The Prophet then mentioned the thing on which he took the oath: to command good and forbid evil, which is a religious duty that is to be fulfilled. Otherwise, Allah will send a common punishment and not answer our prayers.

Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "There is a charity to be given for each joint of the human body every day on which the sun rises; judging justly between two is a charity, helping a man with his mount to ride on it or lift his luggage on it is a charity, the good word is a charity, every step that one takes to the prayer is a charity, and removing what is harmful from the way is a charity."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) clarified that every religiously accountable Muslim should give every day a voluntary charity on behalf of every single one of his bone joints as a form of expressing gratitude to Allah Almighty for well-being and for creating his bones with joints that allow him to grasp and stretch. This charity can be fulfilled not through giving money alone but through all types of righteous acts, which include: Acting justly and reconciling between those in disagreement counts as a charity. Helping someone disabled with his mount by helping him ride on it or lifting his luggage on it counts as a charity. The good word, whether it is Dhikr (remembrance of Allah), supplication, greeting of peace, or otherwise counts as a charity. Every step you take to the prayer counts as a charity. Removing what is harmful from the way counts as a charity.

Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "They lead you in prayers. If they do well, then you will be rewarded; but if they make mistakes, then you will receive reward and the mistake will be theirs.”

Narrated by Bukhari

The Prophet (may Allah's peace and blessings be upon him) said that when leaders and rulers lead the prayer correctly, both the leaders and those who follow them in prayer will be rewarded; but if they pray incorrectly, only the followers will be rewarded while the leaders will bear the sin of incorrect prayer. Even though the Hadīth is talking about state leaders, mosque leaders (Imāms) are included as well. They will be rewarded or punished as per the way they pray. In addition, the Hadīth indicates the obligation of observing patience with those in authority, even if they pray incorrectly or delay prayer. In such cases, one must not break with them, and one should delay the congregational prayer as they do. For this particular reason, the delay is justified so that one can join the congregational prayer. For the followers, it would be as if they prayed at the beginning of the designated time for prayer. However, the delay is allowable only if the allocated time for prayer does not expire. It is noteworthy to mention that breaking with the community of Muslims; and refusing to obey the instructions of those in authority, parting with them, instigating people against them, or spreading their shortcomings are all at odds with the religion of Islam.

‘Ā'ishah (may Allah be pleased with her) reported: I heard the Messenger (may Allah's peace and blessings be upon him) saying in my house: "O Allah, treat harshly those who rule over my nation with harshness and treat gently those who rule over my nation with gentleness."

Narrated by Muslim

This Hadīth stresses the immense importance of sovereignty. The Prophet (may Allah's peace and blessings be upon him) supplicated to Allah to treat harshly those who acquire a status of sovereignty over Muslims and treat them harshly. In contrast, he supplicated to Allah to treat gently those who treat their Muslim subjects justly, gently, and mercifully. In short, actions have consequences.

Az-Zubayr ibn ‘Adiyy reported: We went to Anas ibn Mālik (may Allah be pleased with him) and complained to him about the oppression we were suffering at the hands of Al-Hajjāj. So, Anas said: "Be patient, for no time will come but will be followed by a worse one until you meet your Lord. I heard it from your Prophet (may Allah's peace and blessings be upon him)."

Narrated by Bukhari