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﴿ لَّن يَسۡتَنكِفَ ٱلۡمَسِيحُ أَن يَكُونَ عَبۡدٗا لِّلَّهِ وَلَا ٱلۡمَلَٰٓئِكَةُ ٱلۡمُقَرَّبُونَۚ وَمَن يَسۡتَنكِفۡ عَنۡ عِبَادَتِهِۦ وَيَسۡتَكۡبِرۡ فَسَيَحۡشُرُهُمۡ إِلَيۡهِ جَمِيعٗا ﴾

سورة النساء

172. The Messiah will never be proud to reject to be a slave to Allâh, nor the angels who are the near (to Allâh). And whosoever rejects His worship and is proud, then He will gather them all together unto Himself.

﴿ وَلَا تَجۡعَلُواْ ٱللَّهَ عُرۡضَةٗ لِّأَيۡمَٰنِكُمۡ أَن تَبَرُّواْ وَتَتَّقُواْ وَتُصۡلِحُواْ بَيۡنَ ٱلنَّاسِۚ وَٱللَّهُ سَمِيعٌ عَلِيمٞ ﴾

سورة البقرة

And do not make [your oath by] Allāh an excuse against being righteous and fearing Allāh and making peace among people. And Allāh is Hearing and Knowing.

﴿ كَذَّبَتۡ ثَمُودُ وَعَادُۢ بِٱلۡقَارِعَةِ ﴾

سورة الحاقة

Thamūd and ‘Ād denied the Striking Calamity of the Hour[1].

﴿ بَلۡ بَدَا لَهُم مَّا كَانُواْ يُخۡفُونَ مِن قَبۡلُۖ وَلَوۡ رُدُّواْ لَعَادُواْ لِمَا نُهُواْ عَنۡهُ وَإِنَّهُمۡ لَكَٰذِبُونَ ﴾

سورة الأنعام

But what they concealed before has [now] appeared to them. And even if they were returned, they would return to that which they were forbidden; and indeed, they are liars.

﴿ وَٱمۡرَأَتُهُۥ قَآئِمَةٞ فَضَحِكَتۡ فَبَشَّرۡنَٰهَا بِإِسۡحَٰقَ وَمِن وَرَآءِ إِسۡحَٰقَ يَعۡقُوبَ ﴾

سورة هود

And his wife was standing, and she smiled.[564] Then We gave her good tidings of Isaac and after Isaac, Jacob.

﴿ لَا يَسۡمَعُونَ حَسِيسَهَاۖ وَهُمۡ فِي مَا ٱشۡتَهَتۡ أَنفُسُهُمۡ خَٰلِدُونَ ﴾

سورة الأنبياء

They will not hear its slightest hissing, and they will abide forever in whatever their souls desire.

﴿ وَمِن رَّحۡمَتِهِۦ جَعَلَ لَكُمُ ٱلَّيۡلَ وَٱلنَّهَارَ لِتَسۡكُنُواْ فِيهِ وَلِتَبۡتَغُواْ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ ﴾

سورة القصص

73. It is out of His Mercy that He has made for you the night and the day that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day) - and in order that you may be grateful.

﴿ لَا يُقَٰتِلُونَكُمۡ جَمِيعًا إِلَّا فِي قُرٗى مُّحَصَّنَةٍ أَوۡ مِن وَرَآءِ جُدُرِۭۚ بَأۡسُهُم بَيۡنَهُمۡ شَدِيدٞۚ تَحۡسَبُهُمۡ جَمِيعٗا وَقُلُوبُهُمۡ شَتَّىٰۚ ذَٰلِكَ بِأَنَّهُمۡ قَوۡمٞ لَّا يَعۡقِلُونَ ﴾

سورة الحشر

14. They fight not against you even together, except in fortified townships, or from behind walls. Their enmity among themselves is very great. You would think they were united, but their hearts are divided. That is because they are a people who understand not.

﴿ وَإِذۡ فَرَقۡنَا بِكُمُ ٱلۡبَحۡرَ فَأَنجَيۡنَٰكُمۡ وَأَغۡرَقۡنَآ ءَالَ فِرۡعَوۡنَ وَأَنتُمۡ تَنظُرُونَ ﴾

سورة البقرة

50. And (remember) when We separated the sea for you and saved you and drowned Fir‘aun’s (Pharaoh) people while you were looking (at them, when the sea-water covered them).

﴿ وَلَا تَرۡكَنُوٓاْ إِلَى ٱلَّذِينَ ظَلَمُواْ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنۡ أَوۡلِيَآءَ ثُمَّ لَا تُنصَرُونَ ﴾

سورة هود

113. And incline not toward those who do wrong, lest the Fire should touch you, and you have no protectors other than Allâh, nor you would then be helped.[9]

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Suhayl reported: Abu Sālih used to order us that if anyone of us wanted to sleep, he should lie on his right side, and then say: "O Allah, Lord of the heavens and Lord of the earth and Lord of the Magnificent Throne! Our Lord, and the Lord of everything, the Cleaver of grains and date seeds, the Revealer of the Torah, the Gospel, and the Criterion (the Qur'an), I seek refuge with You from the evil of everything that You have grasp of its forelock (You have full control over it). O Allah, You are the First, there is nothing before You, You are the Last and there is nothing after You, You are the Highest and there is nothing above You, and You are the Nearest and there is nothing nearer than You. Remove the burden of debt from us and relieve us of poverty." Abu Sālih used to narrate this from Abu Hurayrah, who narrated it from the Prophet (may Allah's peace and blessings be upon him).

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) used to order his Companions that if any of them wanted to sleep, he should lie on t his right side and then say: "O Allah, Lord of the heavens and Lord of the earth and Lord of the Magnificent Throne! Our Lord, and the Lord of everything", i.e. O Allah the Lord of the heavens and the earth, their Creator and their Owner and the One who raises the creation, the Lord, Owner and Creator of the Great and Magnificent Throne, the Creator of all human beings, their Owner and their Nurturer, and the Lord of everything. "The Cleaver of grains and date seeds", i.e. O Allah the One who splits them and brings forth from them plants and date palm trees. Grains and date seeds are mentioned in particular here because of their excellence, or because of their abundance in the land of the Arabs. "The Revealer of the Torah, the Gospel, and the Criterion", i.e. O Allah the One who revealed the Torah to Mūsa, the Gospel to ‘Īsa, and the Qur'an to Muhammad. "I seek refuge with You from the evil of everything that You have grasp of its forelock (You have full control over it)", i.e. I flee to You and seek refuge with You from the evil of all creatures, because all of them are under Your authority, Your power and control. "O Allah, You are the First, there is nothing before You, You are the Last and there is nothing after You, You are the Highest and there is nothing above You, and You are the Nearest and there is nothing nearer than You", the Prophet (may Allah's peace and blessings be upon him) clearly explained these four names of Allah. "The First" means that everything other than Him is created after being non-existent. This makes it obligatory for the slave to observe the favor of his Lord in every religious and worldly blessing. This is because the cause and the result are all from Allah, the Almighty. "The Last" means that Allah is the only One who will remain, and everything else will perish. He is also the Self-Sufficient to whom all creatures turn in worship, with hope and fear, and ask Him for whatever they need. "The Highest" indicates the greatness of His attributes, and that all things, including entities and attributes, are of no worth when compared to His greatness. It also indicates Allah's real superiority and elevation over all of His creatures. "The Nearest" indicates Allah's knowledge of all secrets, consciences, everything hidden and concealed, and subtle matters. It also indicates Allah's perfect closeness and nearness. There is no conflict between the Highest and the Nearest, because there is no one similar to Allah in His attributes. He is high in His nearness, and near in His elevation. "Remove the burden of debt from us and relieve us of poverty", i.e. the Prophet (may Allah's peace and blessings be upon him) asked Allah, Exalted, to relieve him of his debts and grant him sufficiency against poverty.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The devil said: 'By Your Might O Lord, I will continue to misguide Your slaves as long as their souls remain in their bodies.' The Lord said: 'By My Might and My Majesty, I will continue to forgive them as long as they seek forgiveness from Me.'"

Narrated by Ahmad

"The devil said: 'By Your Might O Lord, I will continue to misguide Your slaves as long as their souls remain in their bodies.'" i.e. the devil swore by Allah's Might that he will continue to misguide people as long as they are alive. "The Lord said: 'By My Might and My Majesty, I will continue to forgive them as long as they seek forgiveness from Me'", i.e. the Lord, the Most High, said in response to the devil: By My might and majesty I will continue to forgive them as long as they seek forgiveness for their sins from Me.

Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Beware of the invocations of the oppressed person, for, indeed, they rise to heaven as if they were sparks of fire."

Al-Haakim

Avoid oppression, and fear the supplication of the oppressed one, for it ascends to Allah in the heavens as if it is a spark of fire. It was compared to a spark in the swiftness of its rise in the sky, or because it comes out of a heart that is burning with the fire of injustice and suffering, and it is like the spark in the way it penetrates the heavenly barriers.

Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) came to visit Sa‘d ibn ‘Ubādah (may Allah be pleased with him) so he brought some bread and oil. The Prophet ate then said: "May the fasting people break their fast in your house, and may the righteous eat your food, and may the angels ask forgiveness and mercy for you."

Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi

Anas (may Allah be pleased with him) narrated that the Prophet (may Allah's peace and blessings be upon him) went to the house of Sa‘d ibn ‘Ubādah, Chief of the Khazraj tribe. Sa‘d brought some bread and oil, which indicates that he brought what was easy for him to offer, and that this does not negate generosity. After the Prophet (may Allah's peace and blessings be upon him) had finished eating, he made this supplication: "Aftara ‘indakum as-sā’imūn," meaning; may Allah give you the reward that is promised for the one who offers food to fasting people to break their fast with; "wa akala ta‘āmakum al-abrār," meaning; may the righteous eat your food; and "wa sallat ‘alaykum al-malā’ikah," meaning; and may the angels ask forgiveness and mercy for you.

Zayd, the Prophet's servant, reported that the Prophet (may Allah's peace and blessings be upon him) said: ''If anyone says 'I ask forgiveness from Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence, and I turn to Him in repentance,' his sins will be forgiven even if he has fled from the battlefield."

Narrated by At-Termedhy - Narrated by Abu Daoud

Anyone who says "I ask forgiveness from Allah, there is no deity except Him, the Ever-Living, the Sustainer of existence, and I turn to Him in repentance," his sins will be forgiven even if he fled from fighting the infidels on the battlefield. It is known from a Hadīth that desertion is one of the seven major sins. The correct meaning of the present Hadīth is that one should repent from all sins, including desertion. Otherwise, seeking forgiveness while continuing to commit a certain sin is useless, unless one repents from it.

‘Āsim reported: I asked Anas about the Qunūt (invocation in the prayer). Anas said: "It should be recited before Rukū‘." I said: "So-and-so claims that you said it should be recited after rising from Rukū‘." He replied: "He is mistaken." Then Anas narrated to us that the Prophet invoked evil on the tribe of Banu Sulaym for one month after rising from Rukū‘. He then said: "The Prophet (may Allah's peace and blessings be upon him) sent 40 or 70 reciters (men well versed in the knowledge of the Qur'an) to some pagans, who killed them, even though there was a peace pact between them and the Prophet (may Allah's peace and blessings be upon him). I never saw the Prophet hating anyone as much as he hated those pagans."

Narrated by Bukhari & Muslim

This Hadīth clarifies the permissibility of supplicating during calamities. It is to be performed after rising from Rukū‘, according to the way the Prophet (may Allah's peace and blessings be upon him) did when Banu Sulaym broke the covenant between them and the Muslims by killing 40 or 70 of the reciters whom the Prophet had sent to them. The Prophet supplicated against them for a month after rising from Rukū‘.

Sohaib (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "How astonishing the believer's affair is! Indeed, all of his affairs are good, and this is for none but the believer. If something good happens to him, he is grateful, which is good for him; and if something bad happens to him, he shows patience, which is good for him."

Narrated by Muslim

The Prophet (may Allah's peace and blessings be upon him) expresses wonder, by way of admiration, at the believer's affairs and conditions because all of his conditions are good, and this is for none except the believer. Whenever something good happens to him, he thanks Allah for it and gets rewarded for showing gratitude. If something bad happens to him, he shows patience and seeks reward from Allah and, thus, gets rewarded for showing patience. So, he gets rewarded in all cases.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I tell you what I fear more for you than the Antichrist?" They said: "Yes, O Messenger of Allah." He said: "Hidden polytheism; when a man gets up to pray and improves his prayer because he sees another man watching him."

Narrated by Ibn Majah

The Companions were discussing the trial of the Antichrist, and expressing their fear thereof. The Prophet (may Allah's peace and blessings be upon him) told them that there was a more frightening trial than that of the Antichrist which was hidden polytheism, i.e. being insincere in one's intention and practice, such as improving something that is originally done for Allah's sake so as to attract people's attention.

Osāmah ibn Zayd (may Allah be pleased with him) reported that it was said to him: "Why do you not visit ‘Uthmān and talk to him?" He replied: "Do you think that I do not talk to him except that I make you hear? By Allah, I talked to him privately, without beginning something I do not like to be the first to begin; and I do not say to my ruler "You are the best among people" after I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'A man will be brought on the Day of Resurrection and thrown into Hellfire, and his intestines will slip out and he will go around by them like a donkey goes around a millstone. The dwellers of Hellfire will gather around him and say: 'So-and-so, what is the matter with you? Did you not use to command us to do right and forbid us from doing wrong?' He will reply: 'Yes, I used to command what is right, but I would not do it myself, and I used to forbid doing what is wrong, but I fall into it myself''"

Narrated by Bukhari & Muslim

It was said to Osāmah ibn Zayd (may Allah be pleased with him): Why do you not go to ‘Uthmān ibn Affān (may Allah be pleased with him) and speak to him about the strife that has occurred among the people and the effort to put a complete end to it? He informed them that he spoke to him secretly, seeking the best interest, not inciting strife; that was because he did not want to openly denounce the rulers in public, lest it may be a reason for offense towards the Caliph - a door to strife and evil I will not be the first to open. Then, Osāmah (may Allah be pleased with him) said that he advised the rulers in secret and did not flatter anyone, even if he was a ruler, and did not flatter them by praising them to their faces falsely. This was after he heard the Prophet (may Allah's peace and blessings be upon him) say that a man will be brought on the Day of Resurrection and thrown into Hellfire, and his intestines will come out of his stomach quickly due to the intense heat and severe torment. He will go around his intestines in this state in Hellfire like a donkey goes around its millstone. The people of Hellfire will gather around him in the form of a circle surrounding him, and they will ask him: O so-and-so, did you not use to command what is right and forbid what is wrong?! He will say: I used to command what is right, but I would not do it, and I used to forbid what is wrong, but I would do it.

Abu Hurayrah (may Allah be pleased with him) reported: We were in the company of the Messenger of Allah (may Allah's peace and blessings be upon him) when he heard a bang. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: "Do you know what it is?" We said: "Allah and His Messenger know best." He said: "This is a stone that was thrown into Hellfire seventy years ago and it was falling into Hellfire until it reached its bottom."

Narrated by Muslim