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﴿ وَلَا يَحۡزُنكَ ٱلَّذِينَ يُسَٰرِعُونَ فِي ٱلۡكُفۡرِۚ إِنَّهُمۡ لَن يَضُرُّواْ ٱللَّهَ شَيۡـٔٗاۚ يُرِيدُ ٱللَّهُ أَلَّا يَجۡعَلَ لَهُمۡ حَظّٗا فِي ٱلۡأٓخِرَةِۖ وَلَهُمۡ عَذَابٌ عَظِيمٌ ﴾
سورة آل عمران
Do not let those[85] who hasten to disbelief grieve you; they can never harm Allah in the least. It is Allah’s will that they will have no share in the Hereafter, and for them there will be a great punishment.
﴿ وَمَا كَانَ لِمُؤۡمِنٖ وَلَا مُؤۡمِنَةٍ إِذَا قَضَى ٱللَّهُ وَرَسُولُهُۥٓ أَمۡرًا أَن يَكُونَ لَهُمُ ٱلۡخِيَرَةُ مِنۡ أَمۡرِهِمۡۗ وَمَن يَعۡصِ ٱللَّهَ وَرَسُولَهُۥ فَقَدۡ ضَلَّ ضَلَٰلٗا مُّبِينٗا ﴾
سورة الأحزاب
It is not for a believing man or woman – when Allah and His Messenger have decided a matter – to have any other choice in their matter[29]. Whoever disobeys Allah and His Messenger has clearly gone astray.
﴿ ۞ وَلَوۡ بَسَطَ ٱللَّهُ ٱلرِّزۡقَ لِعِبَادِهِۦ لَبَغَوۡاْ فِي ٱلۡأَرۡضِ وَلَٰكِن يُنَزِّلُ بِقَدَرٖ مَّا يَشَآءُۚ إِنَّهُۥ بِعِبَادِهِۦ خَبِيرُۢ بَصِيرٞ ﴾
سورة الشورى
And if Allāh had extended [excessively] provision for His servants, they would have committed tyranny throughout the earth. But He sends [it] down in an amount which He wills. Indeed He is, of His servants, Aware and Seeing.
﴿ لَّا يَنۡهَىٰكُمُ ٱللَّهُ عَنِ ٱلَّذِينَ لَمۡ يُقَٰتِلُوكُمۡ فِي ٱلدِّينِ وَلَمۡ يُخۡرِجُوكُم مِّن دِيَٰرِكُمۡ أَن تَبَرُّوهُمۡ وَتُقۡسِطُوٓاْ إِلَيۡهِمۡۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلۡمُقۡسِطِينَ ﴾
سورة الممتحنة
Allāh does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from being righteous toward them and acting justly toward them. Indeed, Allāh loves those who act justly.
﴿ وَٱتَّبِعُوٓاْ أَحۡسَنَ مَآ أُنزِلَ إِلَيۡكُم مِّن رَّبِّكُم مِّن قَبۡلِ أَن يَأۡتِيَكُمُ ٱلۡعَذَابُ بَغۡتَةٗ وَأَنتُمۡ لَا تَشۡعُرُونَ ﴾
سورة الزمر
55. "And follow the best of that which is sent down to you from your Lord (i.e. this Qur’ân, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!"
﴿ يَٰصَٰحِبَيِ ٱلسِّجۡنِ أَمَّآ أَحَدُكُمَا فَيَسۡقِي رَبَّهُۥ خَمۡرٗاۖ وَأَمَّا ٱلۡأٓخَرُ فَيُصۡلَبُ فَتَأۡكُلُ ٱلطَّيۡرُ مِن رَّأۡسِهِۦۚ قُضِيَ ٱلۡأَمۡرُ ٱلَّذِي فِيهِ تَسۡتَفۡتِيَانِ ﴾
سورة يوسف
41. "O two companions of the prison! As for one of you, he (as a servant) will pour out wine for his lord (king or master) to drink; and as for the other, he will be crucified and birds will eat from his head. Thus is the case judged concerning which you both did inquire."
﴿ أَفَلَمۡ يَنظُرُوٓاْ إِلَى ٱلسَّمَآءِ فَوۡقَهُمۡ كَيۡفَ بَنَيۡنَٰهَا وَزَيَّنَّٰهَا وَمَا لَهَا مِن فُرُوجٖ ﴾
سورة ق
6. Have they not looked at the heaven above them, how We have made it and adorned it, and there are no rifts in it?
﴿ وَصَٰحِبَتِهِۦ وَأَخِيهِ ﴾
سورة المعارج
and his wife and his brother,
﴿ إِذۡ قَالَ رَبُّكَ لِلۡمَلَٰٓئِكَةِ إِنِّي خَٰلِقُۢ بَشَرٗا مِّن طِينٖ ﴾
سورة ص
[Remember] when your Lord said to the angels, “I am going to create a human being from clay.
﴿ ۞ رَبِّ قَدۡ ءَاتَيۡتَنِي مِنَ ٱلۡمُلۡكِ وَعَلَّمۡتَنِي مِن تَأۡوِيلِ ٱلۡأَحَادِيثِۚ فَاطِرَ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَنتَ وَلِيِّۦ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۖ تَوَفَّنِي مُسۡلِمٗا وَأَلۡحِقۡنِي بِٱلصَّٰلِحِينَ ﴾
سورة يوسف
101. "My Lord! You have indeed bestowed on me of the sovereignty, and taught me something of the interpretation of dreams - the (Only) Creator of the heavens and the earth! You are my Walî (Protector, Helper, Supporter, Guardian, God, Lord.) in this world and in the Hereafter. Cause me to die as a Muslim (the one submitting to Your Will), and join me with the righteous."
‘Iyād ibn Himār (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Verily, Allah, the Exalted, revealed to me that you must be humble, so that no one oppresses another or boasts of oneself before another."
Narrated by Muslim
A Muslim is commanded to be humble as humbleness is an honorable trait possessed by the true believers. The command to be humble is revealed by Allah, the Exalted, to His Prophet Muhammad (may Allah's peace and blessings be upon him) and this is clear evidence of its importance. This is because the one who humbles oneself will submit and surrender to the commands of Allah, the Exalted, and act upon them and avoid His prohibitions. Also, he will show humbleness towards people. The Hadīth forbids Muslims from taking too much pride in and boasting of the good traits and achievements they have, particularly when the motive is to behave haughtily and arrogantly with people.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Verily you cannot embrace and suffice all people with your money, but you can embrace and suffice them all with a cheerful face and good manners."
Al-Haakim
This Hadīth is proof of the virtue of having a smiling, cheerful face when meeting others, as well as the virtue of having good manners and good social relations, and of being kind to people in word and deed to all people. This is indeed within the capacity of each human being. Good manners create mutual love and nurture amicability and friendliness among the members of a society.
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever exalts himself over others and walks with a swaggering gait (with pride), will meet Allah while He is angry with him."
Al-Haakim - Narrated by Ahmad
The Hadīth indicates the blameworthiness of haughtiness and arrogance. Such haughtiness and arrogance appears in one's gait as he swaggers, in one's clothes, speech and in all his affairs. Whoever is in such a state of haughtiness, assumes himself to be great, and deserves to be exalted over others. This one will meet Allah on the Day of Judgment while He is angry with him.
Abu Umāmah Iyās ibn Tha‘labah al-Ansāri al-Hārithi (may Allah be pleased with him) reported: The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) once mentioned the (luxuries) of the worldly life in his presence. So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Will you not listen? Will you not listen? Simplicity is part of faith, simplicity is part of faith."
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad
Some of the Prophet's Companions talked about the luxuries of the worldly life. So he said to them: "Will you not listen", in order to urge them to listen to what he was going to say, and repeated this to emphasize its importance. Then he told them that observing modesty in one's clothes and adornment is a manner of the people of faith, and that faith is what motivates a person to be modest.
‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah is Lenient and He loves leniency in all matters." She also reported: The Prophet (may Allah's peace and blessings be upon him) said: "Allah is Lenient and He loves leniency. He rewards for leniency what He does not reward for harshness or for anything else."
Narrated by Muslim - Narrated by Bukhari & Muslim
Allah is Lenient, and He loves those of His slaves who are lenient towards His creation, gentle, and pleasant in dealing with others. He rewards those lenient people more than any who are harsh and overly strict, and rewards for leniency and gentleness hat which He does not reward for any other thing. This great characteristic of leniency and gentleness is beloved to Allah and a therefore a Muslim should always characterize himself with this trait.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "Indeed, among the most beloved and nearest of you to me on the Day of Judgment are those of you who have the best moral conduct, and, indeed, the most hated of you to me and farthest from me on the Day of Judgment are the talkative, the pompous, and the Mutafayhiqūn." They (the Companions) asked: "O Messenger of Allah, we know the talkative and the pompous, but we do not know who the 'Mutafayhiqūn' are." He replied: “The arrogant."
Narrated by At-Termedhy
The word "among" indicates a part of the whole, i.e. "some of". "the most beloved and nearest (in physical proximity) to me on the Day of Judgment are those of you who have the best moral conduct" with the Creator and with the created beings. "The most detestable to me and farthest from me (in physical proximity) on the Day of Judgment are" the one who chatters affectatiously, the one who addresses people pompously with long formal-sounding words, and the one who uses arrogant speech, giving the impression that he is superior to others.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "While a man was walking, dressed in fine clothes and admiring himself, with his hair well-combed and he was walking haughtily, suddenly Allah caused the earth to swallow him, and he continues to sink therein until the Day of Judgment.”
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) recounts that a man was walking arrogantly, wearing fine clothes and his hair well-combed, and all of a sudden Allah caused the earth to swallow him, and so he fell and disappeared deep inside it, and he keeps sinking therein until the Day of Judgment. Because of his arrogance, self-conceit, and self-admiration, the earth swallowed him. "He continues to sink therein” probably means that he is still alive in the real sense and will continue to be punished that way inside the earth. In other words, he gets tortured as living people do. Another possible meaning is that once he sunk into the earth, he died and yet he keeps sinking into it while being dead. Thus, this occurs to him in the Barzakh life, the interval between worldly life and the Hereafter, in a manner unknown to us. What matters is that this is his punishment .
Jābir (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) decided to embark on an expedition, so he said: "O group of Muhājirūn and Ansār, there are among you such people who have no property and no kinsfolk. So let each one of you take along with him two or three men, for none of us has a spare animal and we ride by turns." So I took two or three men with me and I rode my camel by turns with them.
Narrated by Abu Daoud
The Prophet (may Allah's peace and blessings be upon him) ordered his Companions (may Allah be pleased with him) that every two or three men should alternate riding one camel so that all of them would be equal. In other words, they would take turns in riding instead of having some of them ride while the others walk due to the shortage of camels.
Abu Mūsa (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Visit the sick, feed the hungry, and set free the captive."
Narrated by Bukhari
The Prophet (may Allah's peace and blessings be upon him) ordered Muslims to visit the sick and feed the hungry. He also ordered that if the disbelievers capture a Muslim person, it is incumbent upon the Muslims to set him free.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever acquires knowledge which should be pursued for the sake of Allah for the sole purpose of securing worldly gains shall not smell the fragrance of Paradise on the Day of Judgment."
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth points out that if a person seeks one of the spheres of knowledge that are usually pursued for the sake of Allah – and these are the Shar‘i sciences and the supporting disciplines of the Arabic language and such – and only aims at worldly gains, like money or prestige, by doing this, and he does not seek the pleasure of Allah and the Hereafter, then Allah, the Almighty, will punish him by depriving him of the smell of Paradise. This is because he pursues the worldly life by doing the very acts intended for the Hereafter. His deprivation of the smell of Paradise is an overstatement signifying that Paradise shall be strictly forbidden for him, since a person who is not allowed to smell something would surely not be permitted to get it. However, this is taken to mean that he does not deserve to enter Paradise. After all, a sinner's fate is left to be decided by Allah, the Almighty, if he dies as a believer.
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين