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﴿ يُقَلِّبُ ٱللَّهُ ٱلَّيۡلَ وَٱلنَّهَارَۚ إِنَّ فِي ذَٰلِكَ لَعِبۡرَةٗ لِّأُوْلِي ٱلۡأَبۡصَٰرِ ﴾
سورة النور
Allāh alternates the night and the day. Indeed in that is a lesson for those who have vision.
﴿ وَقَالُواْ لَوۡلَآ أُنزِلَ عَلَيۡهِ ءَايَٰتٞ مِّن رَّبِّهِۦۚ قُلۡ إِنَّمَا ٱلۡأٓيَٰتُ عِندَ ٱللَّهِ وَإِنَّمَآ أَنَا۠ نَذِيرٞ مُّبِينٌ ﴾
سورة العنكبوت
They say, “Why is it that no signs have been sent down to him from his Lord?” Say, “The signs are only with Allah, and I am only a clear warner.”
﴿ فَلَآ أُقۡسِمُ بِمَا تُبۡصِرُونَ ﴾
سورة الحاقة
38. So I swear by whatsoever you see,
﴿ لِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ إِنَّ ٱللَّهَ هُوَ ٱلۡغَنِيُّ ٱلۡحَمِيدُ ﴾
سورة لقمان
To Allāh belongs whatever is in the heavens and earth. Indeed, Allāh is the Free of need, the Praiseworthy.
﴿ وَٱلَّذِينَ كَسَبُواْ ٱلسَّيِّـَٔاتِ جَزَآءُ سَيِّئَةِۭ بِمِثۡلِهَا وَتَرۡهَقُهُمۡ ذِلَّةٞۖ مَّا لَهُم مِّنَ ٱللَّهِ مِنۡ عَاصِمٖۖ كَأَنَّمَآ أُغۡشِيَتۡ وُجُوهُهُمۡ قِطَعٗا مِّنَ ٱلَّيۡلِ مُظۡلِمًاۚ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴾
سورة يونس
27. And those who have earned evil deeds, the recompense of an evil deed is the like thereof, and humiliating disgrace will cover them (their faces). No defender will they have from Allâh. Their faces will be covered as it were with pieces from the darkness of night. They are the dwellers of the Fire, they will abide therein forever.
﴿ أَفَرَءَيۡتُمُ ٱلنَّارَ ٱلَّتِي تُورُونَ ﴾
سورة الواقعة
And have you seen the fire that you ignite?
﴿ وَمَا كُنتَ تَرۡجُوٓاْ أَن يُلۡقَىٰٓ إِلَيۡكَ ٱلۡكِتَٰبُ إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۖ فَلَا تَكُونَنَّ ظَهِيرٗا لِّلۡكَٰفِرِينَ ﴾
سورة القصص
86. And you were not expecting that the Book (this Qur’ân) would be sent down to you, but it is a mercy from your Lord. So never be a supporter of the disbelievers.
﴿ وَلَا ٱلظُّلُمَٰتُ وَلَا ٱلنُّورُ ﴾
سورة فاطر
nor are the depths of darkness and the light[8],
﴿ بَلۡ مَتَّعۡتُ هَٰٓؤُلَآءِ وَءَابَآءَهُمۡ حَتَّىٰ جَآءَهُمُ ٱلۡحَقُّ وَرَسُولٞ مُّبِينٞ ﴾
سورة الزخرف
However, I gave enjoyment to these [people of Makkah] and their fathers[1437] until there came to them the truth and a clear Messenger.[1438]
﴿ ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لِلَّذِينَ كَرِهُواْ مَا نَزَّلَ ٱللَّهُ سَنُطِيعُكُمۡ فِي بَعۡضِ ٱلۡأَمۡرِۖ وَٱللَّهُ يَعۡلَمُ إِسۡرَارَهُمۡ ﴾
سورة محمد
That is because they said to those who disliked what Allāh sent down,[1505] "We will obey you in part of the matter." And Allāh knows what they conceal.
‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Forgive the people of good qualities their slips, but not faults to which prescribed corporal punishments apply."
Narrated by Abu Daoud - Narrated by Ahmad
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) relates that the Prophet (may Allah's peace and blessings be upon him) instructed the Muslim rulers and their representatives, meaning the judges, to be tolerant with the people of noble qualities and high moral values, who rarely commit evils. Tolerance here means either to pardon them or reduce their punishment as compared to that of others. However, the Prophet (may Allah's peace and blessings be upon him) stated that such tolerance is only applicable regarding discretionary punishments that are based on the Muslim ruler's personal reasoning rather than the cases to which a prescribed corporeal punishment applies. That is so because the prescribed corporeal punishments are to be applied to anyone regardless of their status or rank.
‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: I would not blame myself for the death of any person when inflicting a prescribed corporal punishment on him, with the exception of the one who drinks alcohols, for if he were to die (when being punished), I would pay blood money to his family, because no punishment has been fixed by the Messenger of Allah (may Allah’s peace and blessings be upon him) for him.
Narrated by Bukhari
In this Hadīth, ‘Ali (may Allah be pleased with him) stated that he would not feel sorry for a person who dies because of receiving a prescribed corporal punishment applied against him, except the one who drinks alcohols. If such a person died when being punished, ‘Ali (may Allah be pleased with him) would pay blood money to his family from the Muslim Treasury, since his penalty exceeded the deserved corporal punishment for drinking alcohols, which is the least prescribed punishment as to size and severity. Based on the Hadīth, no fixed punishment has been set by the Messenger of Allah (may Allah’s peace and blessings be upon him) for drinking alcohols. That being the case, it is considered a discretionary punishment and there is no liability if it led to the death of the penalized person. What was stated here by ‘Ali,(may Allah be pleased with him) is a precautionary procedure, regarding which other Companions disagreed with him.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Were people to be given everything they claimed, some men would claim the properties and blood of (other) people. However, the onus of proof is on the plaintiff and the oath is upon the one who denies the claim (defendant)."
Al-Bayhaqi
The Prophet (may Allah's peace and blessings be upon him) pointed out that if people were to be given on the mere basis of their claims without proof or evidence, people would claim the property and blood of others. However, a plaintiff is required to produce evidence and proof for his claim. If he has no proof, the claim shall be presented to the defendant, and in case he denies it, he is required to take an oath, after which he shall be acquitted.
Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) heard voices arguing at the door of his house. He went out to them and said: "I am only a human being, and you refer your disputes to me. Perhaps some of you are more eloquent than others, so I deem him truthful and rule in his favor. He whom I, by my judgment, give an undue share of a Muslim's right, then it is indeed a portion of fire, so let him burden himself with it or abandon it."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) heard clamor at his door, due to people being engaged in dispute and quarrel. He went out to judge between them, saying: I am only a human like you. I do not know the unseen, nor am I informed about hidden matters so that I would recognize the truthful from the liar among you. People come to me to judge between them. My judgment, however, is based on each party's argument, evidence and oaths that I hear. Perhaps some are more eloquent than others and can express themselves better, so I believe them to be truthful and on the right side. Thus, I judge in their favor, although the truth, in reality, is on the other party's side. So, you should know that I give my judgment according to what is apparent and not what is hidden, which does not make the unlawful lawful. Consequently, whoever receives something based upon my judgment that is the right of his brother, while he knows that he is not taking it rightfully, then I am giving him nothing but a piece of fire. So, let him carry it, if he wishes, or leave it. The punishment for this returns upon him, and Allah is lying in wait for those who do injustice to others.
‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "If a judge issues a ruling, having tried his best to decide correctly, and his ruling is right, he will have a double reward, but if he issues a ruling, having tried his best to decide correctly, and his ruling is wrong, he will have a single reward."
Narrated by Bukhari & Muslim
This Hadīth points out that if a judge tries his best concerning a certain case until he reaches what he thinks is the right decision, and then he gives his ruling accordingly, he will have a double reward if his ruling is sound and correct, and conforms to what is willed by Allah, the Almighty, from His rulings. One reward is for his effort and keenness and the other for reaching the right decision. However, if he makes his best effort and does not reach a correct ruling, he will have a single reward for his diligence. Indeed, the effort exerted in pursuit of the truth is in itself an act of worship. A judge who earnestly endeavors to reach the correct decision does not incur a sin if he makes a wrong one, provided that he is knowledgeable and qualified for this endeavor.
Zayd ibn Khālid al-Juhani reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I not inform you who the best witness is? He is the one who gives his testimony before he is asked for it."
Narrated by Muslim
This Hadīth illustrates the merit of the one who gives a testimony before he is even asked to do so. This indicates his good nature and keenness to give his testimony in order to preserve people's rights. The Hadīth is interpreted to apply to the case when the person who has a right does not know of this testimony or forgot about it. The witness is thus recommended to take the initiative and testify. That is how this Hadīth is better understood in light of other reports that dispraise the person who gives testimony before he is asked for it.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: ''Anyone who takes a false oath at this pulpit of mine, even concerning a green tooth-stick, will surely occupy his seat in Hell – or he will surely enter Hell.''
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad - Maalik
In this Hadīth, Jābir (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) clarified how grave a sin it is to swear a false oath at the Prophet's pulpit in his mosque, even concerning a trivial matter. Indeed, in this place, the Prophet (may Allah's peace and blessings be upon him) is to be glorified, and what he said on the pulpit is to be remembered. So, going against his teachings by taking a false oath makes one deserving of this threat. A false oath entails the wrath of Allah, but in such an honorable place (as the Prophet's pulpit inside his mosque) it is an uglier sin.
‘Abdur-Rahmān ibn Abu Bakrah reported: My father wrote, or I wrote on his behalf, to his son ‘Ubaydullāh ibn Abu Bakrah, a judge in Sijistan, saying: "Do not judge between two people while being in a state of anger, for indeed I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Let no one judge between two people while being angry.'" Another narration reads: "Let no judge pass judgment between two people while being angry.”
Narrated by Bukhari & Muslim
Allah, the Wise Lawgiver, has forbidden the judge from passing judgment between people when he is angry, for anger affects one's personal balance and probably causes him to pass unjust or wrong judgment. This would be injustice to the litigant against whom the ruling is passed and a sin and a source of regret for the judge.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: "A man bought a piece of land from another man, and the one who bought the land found in his land a jar containing gold. The one who bought the land said to the other: 'Take your gold. I only bought the land; I did not buy the gold.' The one who owned the land said: 'I sold you the land along with everything in it.' So they turned to a man seeking his judgment. The person they sought his judgment said to both of them: 'Do you have any children?' One of them said: 'I have a son.' The other said: 'I have a daughter.' He said: 'Marry the boy to the girl, spend it on their living expenses and give charity.’"
Al-Bukhari and Muslim with multiple versions
The Prophet (may Allah’s peace and blessings be upon him) tells us that a man bought a piece of land from another man and the buyer found gold in it. Out of his strong religious prudence, he returned the gold to the seller because he bought the land, but not the gold. The seller also refused to take it out of his caution and religious prudence, and because he sold the land with everything in it. So, they sought legal settlement and they told the one who judged between them to send someone to take the gold and place it wherever he saw fit. The man refused but asked them if they had children. One of them said that he had a son and the other said he had a daughter. So, he suggested to them to marry the young man to the girl and to use some of the gold for their living expenses and to give some of it in charity.
Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "There were two women, each had her son with her. A wolf came and took away the son of one of them. One of them said to the other: 'The wolf took your son.' The other said: 'No, it took your son.' Both of them referred the dispute to Dawūd (David) (peace be upon him), who judged that the boy belonged to the older of them. Then they went to Sulaymān (Solomon), son of Dawūd (peace be upon both of them), and told him the story. Sulaymān (peace be upon him) said: 'Give me a knife so I may cut the child into two halves and give a half to each of them.' Thereupon, the younger woman said: 'Do not do it! May Allah have mercy upon you! The child is hers.' On that, he settled the dispute in favor of the younger woman."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) relates to us in this Hadīth the story of two women who went out, each with her son. The wolf snatched away one of their two sons. Each of them claimed that the remaining child was hers. They brought their case to Dawūd (peace be upon him), who ruled that the child belonged to the older woman, based on his personal judgment, as the older one might be unable to have children, whereas the younger woman could have another baby in the future. As they departed, they went to Sulaymān (peace be upon him) and related the matter to him. Thereupon, he called for a knife and said: "I will rip him in two halves and give each of you one half." The older woman agreed. But the younger one refused, instead letting the baby be taken by the older one. Upon that, he decided that the baby belonged to the younger woman, based on evidence, as she mercifully preferred that he be taken by the other woman than him being ripped in two halves.
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