PROPHET MUHAMMAD - MORTAL BEING

 PROPHET (s) MORTAL
HUMAN BEING

Quran on the topic:

003:144

Maududi: Muhammad is no more than a Messenger: other Messengers have already passed before him: if, then, he also dies or is slain, will you then turn about on your heels? ¹⁰³ Remember, he, who turns about on his heels, will do no harm at all to Allah; of course, Allah will duly reward those who live as His grateful servants.

003.144
MUHAMMAD ASAD: AND MUHAMMAD is only an apostle; all the [other] apostles have passed away before him: if, then, he dies or is slain, will you turn about on your heels? (Note 104) But he that turns about on his heels can in no wise harm God - whereas God will requite all who are grateful [to Him].

Note 104: This stress on the mortality of the Prophet (s) - and that of all the other prophets who preceded him in time - connects, in the first instance, with the battle of Uhad and the rumor of his death, which caused many Muslims to abandon the fight and even brought some of them close to apostasy (Tabari; see also note 90 above). In its wider implication, however, the above verse re-states the fundamental Islamic doctrine that adoration is due to God alone and that no human being - not even a prophet - may have any share in it. It was this very passage of the Qur'an which Abu Bakr, the first Caliph, recited immediately after the Prophet's death when many faint-hearted Muslims thought that Islam itself had come to an end; but as soon as Abu Bakr added, "Behold, whoever has worshipped Muhammad may know that Muhammad has died, but whoever worships God may know that God is ever-living, and never dies" (Bukhari), all confusion was stilled. - The expression "turning about on one's heels" denotes - according to circumstances - either actual apostasy or a deliberate withdrawal from efforts in the cause of God.

Note 1: with such clear Quranic ordains no one with little common sense, in right senses, could even think of asking any favor from Prophet (s) instead of Allah, or thinking Prophet (s) can be an intermediary between creation and The Creator before Day of Judgment. 

Note 2: Some more Ayahs on the topic are given at the end: 

(1) “If anyone takes a wrong decision from me with eloquent arguments – Takes Hell”

Bukhari Volume 9, Book 90, Number 6967:

Narrated Um Salama:

The Prophet (s) said, "I am only a human being, and you people have disputes. Maybe someone amongst you can present his case in a more eloquent and convincing manner than the other, and I give my judgment in his favor according to what I hear. Beware! If ever I give (by error) somebody something of his brother's right then he should not take it as I have only, given him a piece of Fire." (See Hadith No. 2458. Volume 3)

(16) CHAPTER. The sin of a man who quarrels unjustly over something while he knows that he is wrong;

Bukhari Volume 3, Book 46, Number 2458: [7169 Volume 9]

Narrated Um Salama:

(The wife of the Prophet) Allah's Apostle (s) heard some people quarreling at the door of his dwelling. He came out and said, "I am only a human being, and opponents come to me (to settle their problems); maybe someone amongst you can present his case more eloquently than the other, whereby I may consider him true and give a verdict in his favor. So, if I give the right of a Muslim to another by mistake, then it is really a portion of (Hell) Fire, he has the option to take or give up (before the Day of Resurrection)."

(27) CHAPTER. Whoever produces the proof after (the defendant) has taken the oath.

The Prophet (s) said, "Perhaps some of you are more eloquent and persuasive in presenting their arguments than their opponents." Tawas, Ibrahim, and Shuraih said, "A clear, just evidence (produced by the plaintiff) is more valid than a false oath (taken by the defendant)

Bukhari Volume 3, Book 52, Number 2680:

Narrated Um Salama:

Once Allah's Apostle (s) said, "You people present your cases to me and some of you may be more eloquent and persuasive in presenting their argument. So, if I give someone's right to another (wrongly) because of the latter's (tricky) presentation of the case, I am really giving him a piece of fire; so he should not take it."

 (2) Forgetting in prayers performed prostration
of forgetting Sajda Sahw

Bukhari Volume 9, Book 95, Number 7249:

Narrated 'Abdullah:

The Prophet (s) led us in Zuhr prayer and prayer five Rakat. Somebody asked him whether the prayer had been increased." He (the Prophet) said, "And what is that?" They (the people) replied, "You have prayed five Rakat." Then the Prophet (s) offered two prostrations (of Sahw) after he had finished his prayer with the Taslim.

Bukhari Volume 2, Book 22, Number 1228:

Narrated Abu Huraira:

The Prophet (s) led us in the 'Asar or the Zuhr prayer and finished it with Taslim. Dhul-Yadain said to him, "O Allah's Apostle! Has the prayer been reduced?" The Prophet (s) asked his companions in the affirmative. So Allah's Apostle (s) I offered two more Rakat and then performed two prostrations (of Sahu). Saad said, "I saw that 'Ursa bin Az-Zubair had offered two Rakat in the Maghrib prayer and finished it with Taslim. He then talked (and when he was informed about it) he completed the rest of his prayer and performed two prostrations, and said, 'The Prophet (s) prayed like this.' "

(5) CHAPTER. To say Takbir in the prostrations of Sahw;

Bukhari Volume 2, Book 22, Number 1229:

Narrated Abu Huraira:

The Prophet (s) offered one of the evening prayers (the sub-narrator Muhammad said, "I think that it was most probably the 'Asar prayer") and he finished it after offering two Rakat only. He then stood near a price of wood in front of the Mosque and put his hand over it. Abu Bakr and 'Umar were amongst those who were present, but they dared not talk to him about that (because of excessive respect for him), and those who were in a hurry went out. They said, "Has the prayer been reduced?" A man who was called DhulYadain by the Prophet (s) said (to the Prophet), "Has the prayer been reduced, or have you forgotten?" He (s) said, "Neither have I forgotten nor has the prayer been reduced." He said, "Certainly you have forgotten." So the Prophet (s) offered two more Rakat and performed Taslim and then said Takbir and performed a prostration of Sahu like his ordinary prostration or a bit longer and then raised his head and said Takbir and then put his head down and performed a prostration like his ordinary prostration or a bit longer, and then raised his head and said Takbir.

Bukhari Volume 8, Book 78, Number 6051: [6670 Volume 8]

Narrated Abu Huraira:

The Prophet (s) led us in the Zuhr prayer, offering only two Rakat and then (finished it) with Taslim, and went to a piece of wood in front of the mosque and put his hand over it. Abu Bakr and 'Umar were also present among the people on that day but dared not talk to him (about his unfinished prayer). And the hasty people went away, wondering. "Has the prayer been shortened”; among the people, there was a man whom the Prophet (s) used to call Dhul-Yadain (the long-armed). He said, "O Allah's Prophet (s)! Have you forgotten or has the prayer been shortened?" The Prophet (s) said, "Neither have I forgotten nor has it been shortened." They (the people) said, "Surely, you have forgotten, O Allah's Apostle!" The Prophet (s) said Dhul-Yadain has told the truth." So the Prophet (s) got up and offered the other two Rakat and finished his prayer with Taslim. Then he said Takbir, performed a prostration of ordinary duration or longer, then he (s) raised his head and said Takbir and performed another prostration of ordinary duration or longer and then raised his head and said Takbir (i.e. he performed the two prostrations of Sahw, i.e., forgetfulness)."  

(3) Seeking refuge against the 
punishment of grave

(17) CHAPTER. To seek refuge (with Allah) from the punishment of the grave;

Bukhari Volume 8, Book 80, Number 6364:

Narrated Um Khalid bint Khalid:

I heard the Prophet (s) seeking refuge with Allah from the punishment of the grave.

(4) Accepted weakness when compared
himself with other prophets

Bukhari Volume 6, Book 65, Number 4694:

Narrated Abu Huraira:

Allah's Apostle (s) said, "May Allah bestows His Mercy on (Prophet) Lot. (When his nation troubled him) he wished if he could betake himself to some powerful support; and if I were to remain in prison for the period Joseph had remained (in jail), I would surely respond to the call; and we shall have more right (to be in doubt) than Abraham: When Allah said to him, "don’t you believe?' Abraham said, 'Yes, (I do believe) but (wish) to be stronger in faith; (2.260)

(5) Seeking forgiveness from Allah
with great humility

Bukhari Volume 8, Book 80, Number 6398:

Narrated Abu Musa:

The Prophet (s) used to invoke Allah with the following invocation:

'Rabbi-ghfir-li Khati 'ati wa jahli wa israfi fi amri kullihi, wa ma anta a'lamu bihi minni. Allahumma ighfirli khatayaya wa 'amdi, wa jahli wa jiddi, wa kullu dhalika'indi. Allahumma ighrifli ma qaddamtu wa ma akhartu wa ma asrartu wa ma a'lantu. Anta-l-muqaddimu wa anta-l-mu'akh-khiru, wa anta 'ala kulli shai'in qadir.'

O’ my Lord! Forgive my sins and my ignorance and my exceeding the limits (i.e., all my grave sins), and what You know better than 1. O’ Allah! Forgive my mistakes, those done intentionally or out of my ignorance or (without) or with seriousness, and I confess that all such mistakes are done by me. O’ Allah! Forgive my sins of the past which I did openly or secretly, and also of the future. You are the One Who makes the things go ahead and You are the One Who delays them, and You are the Omnipotent.'

Bukhari Volume 8, Book 80, Number 6399:

Narrated Abu Musa Al-Ash'ari:

The Prophet (s) used to invoke Allah, saying;

"Allahumma ighfirli khati'ati wa jahli wa israfi fi amri, wa ma anta a-'lamu bihi minni. Allahumma ighfirli hazali wa jiddi wa khata'i wa amdi, wa kullu dhalika 'indi"

O’ Allah! Forgive my mistakes and my ignorance and my exceeding the limits (i.e., my great sins) and forgive whatever You know better than 1. O’ Allah! Forgive the wrong I have done jokingly or seriously, and forgive my accidental and intentional errors, all that is present in me.'

(6) Humility deathbed last words “O’ Allah (with):
the highest companion." (Quran 4:69)

Bukhari Volume 5, Book 64, Number 4463:

Narrated 'Aisha:

When the Prophet (s) was healthy, he used to say, "No soul of a prophet is captured till he is shown his place in Paradise and then he is given the option." When death approached him while his head was on my thigh, he became unconscious and then recovered his consciousness. He (s) then looked at the ceiling of the house and said, "O Allah! (With): the highest companions." I said (to myself), "Hence, he is not going to choose us”. Then I realized that what he (s) had said was the application of the narration which he used to mention to us when he was healthy. The last word he spoke was, "O Allah! (With): the highest companion." (Quran 4:69)

Bukhari Volume 7, Book 75, Number 5674:  

Narrated 'Aisha:

I heard the Prophet (s) who was resting against me, saying, "O Allah! Excuse me and bestow Your Mercy on me and let me join with the highest companions (in Paradise)." See Qur'an (4.69)

(7) Humility about himself in the
life hereafter

Bukhari Volume 2, Book 23, Number 1243: [Volume 5 No 3929]

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala', an Ansari woman who gave the pledge of allegiance to the Prophet (s) said to me, "The emigrants were distributed amongst us by drawing lots and we got in our share 'Uthman bin Maz'un. We made him stay with us in our house. Then he suffered from a disease which proved fatal when he died and was given a bath and was shrouded in his clothes, Allah's Apostle (s) came I said, 'May Allah be merciful to you, O Abu As-Sa'ib! I testify that Allah has honored you. The Prophet (s) said, 'How do you know that Allah has honored him?' I replied, 'O Allah's Apostle (s)! Let my father be sacrificed for you! On whom else shall Allah bestow His honor (if not the immigrants?) The Prophet (s) said, 'No doubt, death came to him. By Allah, I too wish him good, but by Allah, I do not know what Allah will do with me though I am Allah's Apostle. 'By Allah, I never attested the piety of anyone after that."

(8) Intercession like Jesus with
humility (5:117)

Bukhari Volume 4, Book 60, Number 3447: [3349]

Narrted Ibn Abbas:

Allah's Apostle (s) said, "You will be resurrected (and assembled) bare-footed, naked and uncircumcised." The Prophet (s) then recited the Divine Verse: 

"As We began the first creation, We shall repeat it: A promise We have undertaken. Truly we shall do it." (21.104)

He (s) added, "The first to be dressed will be Abraham. Then some of my companions will take to the right and to the left. I will say: 'My companions! 'It will be said, 'They had been renegades since you left them.' I will then say what the Pious Slave Jesus, the son of Mary said: 'And I was a witness over them while I dwelt amongst them; when You did take me up, You were the Watcher over them, and You are a Witness to all things. If You punish them, they are Your slaves, and if you forgive them, You, only You are the All-Mighty the All-Wise.' "(5.117-118)

Narrated Qabisa; "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them".  

Note: The meaning of this Hadis should not be restricted in this way as some companions might have thought.  

 (9) Paradise not earned with deeds not even
Prophet (s) but mercy of Allah  

Bukhari Volume 8, Book 81, Number 6463:

Narrated Abu Huraira:

Allah's Apostle (s) said, "The deeds “Amal” of anyone of you will not save you (from the (Hell) Fire).”They said, "Even you (will not be saved by your deeds), O Allah's Apostle?" He said, "No, even I (will not be saved) unless and until Allah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately, and worship Allah in the forenoon and in the afternoon and during a part of the night, and always adopt a middle, moderate, regular course whereby you will reach your target “Al-Qasad” (Paradise)."

Translator’s Note: The Prophet (s) compares the Muslim to a traveler who should not exert himself at the beginning of the journey for he would become too tired to reach his destination. So one should adopt a moderate way of regular and constant worshipping of Allah whereby one should reach his destination (i.e., Paradise).

Bukhari Volume 8, Book 81, Number 6467:

Narrated 'Aisha:

The Prophet (s) said, "Do good deeds properly, sincerely and moderately, and receive good news because one's good deeds will not make him enter Paradise." They asked, "Even you, O Allah's Apostle?" He said, "Even I, unless and until Allah bestows His pardon and Mercy on me."

Bukhari Volume 7, Book 75, Number 5673:

Narrated Abu Huraira:

I heard Allah's Apostle saying, "The good deeds of any person will not make him enter Paradise." (i.e., none can enter Paradise through his good deeds.) They (the Prophet's companions) said, 'Not even you, O Allah's Apostle?' He said, "Not even me unless Allah bestows His favor and mercy on me." So be moderate in your religious deeds and do the deeds that are within your ability: and none of you should wish for death, for if he is a good doer, he may increase his good deeds, and if he is an evildoer, he may repent to Allah."

Bukhari Volume 9, Book 91, Number 7003:

Narrated Kharija bin Zaid bin Thabit:

Um Al-'Ala an Ansari woman who had given a pledge of allegiance to Allah's Apostle told me:, "The Muhajirln (emigrants) were distributed amongst us by drawing lots, and we got 'Uthman bin Maz'un in our share. We made him stay with us in our house. Then he suffered from a disease that proved fatal. When he died and was given a bath and was shrouded in his clothes. Allah's Apostle came, I said, (addressing the dead body), 'O Aba As-Sa'ib! May Allah be Merciful to you! I testify that Allah has honored you.' Allah's Apostle said, 'How do you know that Allah has honored him?" I replied, 'Let my father be sacrificed for you, O Allah's Apostle! On whom else shall Allah bestows His honor?' Allah's Apostle said, 'As for him, by Allah, death has come to him. By Allah, I wish him all good (from Allah). By Allah, in spite of the fact that I am Allah's Apostle, I do not know what Allah will do to me." Um Al-'Ala added, "By Allah, I will never attest the righteousness of anybody after that."

Note: Prophet (s) never claimed knowledge of unseen “Ghaib”

Say (O Muhammad, to the disbelievers): I say not unto you (that) I possess the treasures of Allah, nor that I have knowledge of the Unseen (Ghaib), and I say not unto you: Lo! I am an angel. I follow only that which is inspired in me. Say: Are the blind man and the seer equal? Will ye not then take thought?  (6:50)

(10) Praise me not exaggerating like
Jesus by Christians  

Bukhari Volume 4, Book 60, Number 3445:

Narrated 'Umar:

I heard the Prophet (s) saying, "Do not exaggerate in praising me as the Christians praised the son of Mary, for I am only a Slave. So, call me the Slave of Allah and His Apostle."

Some more Quranic Ayahs on the topic

021:034-035
Maududi: And, ³⁶ O Muhammad, no man have WE made immortal before you; then, if you die, will they live on forever? Every living being has to taste death, ³⁷ and, WE are putting all of you, to trials bypassing you through good and bad conditions, ³⁸ and ultimately you shall return to Us.

021.034-035
MUHAMMAD ASAD: AND [remind those who deny thee, O Prophet, 42 that] never have WE granted life everlasting to any mortal before thee: (Note 43) but do they, perchance, hope that although thou must die, they will live forever? (Note 44) Every human being is bound to taste death, and WE test you [all] through the bad and the good [things of life] by way of trial: and unto Us, you all must return. (Note 45)

Note 43: The obvious implication is, "and so WE shall not grant it unto thee, either". Cf. 39:30 - "thou art bound to die".

Note 44: Lit., "but if, then, thou shouldst die, will they live forever?" - implying an assumption on their part that they would not be called to account on death and resurrection.

Note 45: Lit. “you shall be brought back", i.e., for judgment.

007.188
MUHAMMAD ASAD: Say [O Prophet]: "It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune - would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe." (Note 154)

Note 154: See 6:50, as well as the corresponding note. The repeated insistence in the Qur'an on the humanness of the Prophet (s) is in tune with the doctrine that no created being has or could have any share, however small, in any of the Creator's qualities or powers. In the logical continuation of this argument, the next passage (verses 189-198) stresses the uniqueness and exclusiveness of God's creative powers.

006.050
MUHAMMAD ASAD: Say [O Prophet]: "I do not say unto you, 'God's treasures are with me,’ nor [do I say], 'I know the things that are beyond the reach of human perception'; nor do I say unto you, 'Behold, I am an angel': I but follow what is revealed to me. (Note 38) Say: "Can the blind and the seeing be deemed equal? (Note 39) Will you not, then, take thought?"

Note 38: This denial on the part of the Prophet (s) of any claim to supernatural powers refers, primarily, to the demand of the unbelievers (mentioned in verse 37) that he should prove his prophetic mission by causing a "miraculous sign" to be bestowed on him. Beyond this specific reference, however, the above passage is meant to prevent any deification of the Prophet and to make it clear that he - like all other prophets before him - was but a mortal human being, a  servant whom, God had chosen to convey His message to mankind. (See also 7:188)

Note 39: i.e., "Can those who remain blind and deaf to God's messages find their way through life equally well as those who have achieved a spiritual vision and guidance through God's revelation?"

007:188
MAUDUDI: Tell them, O Muhammad, "I have not the power to bring any good to or avert any harm from myself: only that happens, what Allah wills. Had I the knowledge of the unseen, I would have acquired many benefits for myself and would never have suffered any harm. ¹⁴⁵ I am merely a warner, and a bearer of good news to those who believe in what I say."

006:050
MAUDUDI: Tell them, O Muhammad, "I do not claim that I possess the treasures of Allah nor that I know the "unseen", nor do I claim that I am an angel. I only follow the Revelation that is sent down to me." ³¹ Then ask them, "Can the blind man and the seeing man be alike? ³² Do you not consider this thing?"               

010.049
MUHAMMAD ASAD: (10:49) Say [O Prophet]: "It is not within my power to avert harm from, or bring benefit to, myself, except as God may please. (Note 69) for all people a term has been set: when the end of their term approaches, they can neither delay it by a single moment nor hasten it." (Note 70)

Note 69: Sc., "and since I do not possess any supernatural powers, I cannot predict that which is beyond the reach of human perception (al-ghayb)".

Note 70: See 7:34 and the corresponding notes 25 and 26. In the above context, the "end of the term" refers, in particular, to the coming of the Last Hour and the Day of Judgment.

007.034
MUHAMMAD ASAD: (7:34) and for all people, a term has been set: (Note 25) and when [the end of] their term approaches, they can neither delay it by a single moment, (Note 26) nor can they hasten it.

Note 25: Lit., "for every community (ummah) there is a term": i.e., all people have a life-term decreed by God, during which they are at liberty to accept or to reject the guidance offered them through revelation. The word ummah often denotes "living beings" - in this context, "people".

Note 26:26 In Arabic usage, the term sa'ah (lit., "hour") signifies not merely the astronomical hour - i.e., the twenty-fourth part of a mean solar day - but also "time" in an absolute sense, or any fraction of it, whether large or small. In the above context, it has obviously been used in the sense of "the least fraction of time" or "a single moment".               

010:049
MAUDUDI: Say "I have no power to bring benefits or to avert evils from myself: everything depends upon Allah's will. ⁵⁷ Every Ummah has its appointed term: when that term expires it is neither delayed nor advanced for them by a single hour." ⁵⁸

007:034
MAUDUDI: Every community has been given a fixed term; when the term expires, it can neither be put back nor put forward by a single hour.²⁷ (Allah declared it clearly at the very beginning of human life, 

072.020-23
MUHAMMAD ASAD: (72:20) Say: "I invoke my Sustainer alone, for I do not ascribe divinity to anyone besides Him." (72:21) Say: "Verily, it is not in my power to cause you harm or to endow you with the consciousness of what is right." (72:22) Say: "Verily, no one could ever protect me from God, nor could I ever find a place to hide from Him (72:23) if I should fail to convey (Note 16) [to the world whatever illumination comes to me] from God and His messages." Now as for him who rebels against God and His Apostle - verily, the fire of hell awaits him, therein to abide beyond the count of time. (Note 17)

Note 16: Lit., "except through an announcement" (illa balaghan). In this instance, however, the particle illa is evidently a contraction of in la ("if not"): thus, the above phrase signifies "if I do not [or "if should fail to"] convey...” etc. (Tabari, Zamakhshari, and Razi).

Note 17: This obviously relates to "those who are bent on denying the truth" - i.e., consciously - and thus destroy their own spiritual identity. The people alluded to in this particular instance are those who "would gladly overwhelm God's servant with their crowds" (verse 19).

072:020-023
MAUDUDI: O Prophet, say; "I call upon my Lord alone, and I do not associate anyone with Him." ²¹ Say, "I have no control over any harm or good for you." Say, "None can protect me from Allah, nor can I find any refuge apart from Him. My mission is only to convey what I receive from Him and His messages. ²² Now whoever disobeys Allah and His Messenger for him awaits the fire of Hell:. Such people shall dwell in it forever. ²³

Note: with such clear Quranic ordains and clear Ahadis of the Prophet (s) no one with little common sense, in right senses, could even think of asking any favor from Prophet (s) instead of Allah, or thinking Prophet (s) can be an intermediary between creation and The Creator before Day of Judgment. 

  PREDESTINATION AL-QADAR

Preamble: To accurately imbibe the corpus of Hadis literature, we must remind ourselves of basic principles for drawing correct learning from a towering piece of literature, all the more important when carrying out a dissection of a touchy topic like predestination, Al-Qadar. Drawing an opinion, point of view, or reaching a certain learning from a single sentence, scene, or dialogue from a sizable novel will invariably lead the reader to a completely wrong assessment and evaluation. Espousing such a frivolous approach is bound to lead one astray, especially when consulting Hadith literature for learning the matters of religious significance, which obviously leads to serious consequences. Therefore, to correctly understand the true essence and purport of every piece of information contained in the corpus of Hadis literature, the least one must exert to accurately know the context, background, and the overall milieu, besides developing basic know-how about the special genre of Ahadis. However when some Hadis contains a clear lesson stated with absolute clarity such as; paradise lies under the feet of mothers, cleanliness is half the faith, one who earns from the sweat of the brow is a friend of Allah, etc. one could learn, propagate freely and make the best use of the learning. But when it comes to Ahadis dealing with intricate matters such as Predestination and other complicated matters one must dig out complete details of the milieu before drawing conclusive learning for personal use and all the more important if intend to communicate for general public utility, depending on one single narration in such complicated matters must not be taken as final. Here we need to remind ourselves that, like Quran (Youfasilo Bada’a hu Ba’ada), one part explains the other; in the same way, we can better understand such Ahadis by applying this principle instead of pondering over a Hadis in isolation, which can be misleading at times.

If someone is merely reading for the sake of criticism, might have a frivolous attitude but unfortunately, we even as Muslims often give such cursory reading to Hadis literature that results in more disquiet than reassurance, escalating digression and sectarian aggression and onus of this massive damage done to the edifice of Islam lies on all and sundry but religious leaders are mainly responsible for this damage. 

It is worthwhile making another clarification here that giving more than one Hadis on a topic is to ensure a better understanding of the point of learning carried in these similar Ahadis, having different milieu and backgrounds. This is the reason we find 4000 repetitions in the compilation of Sahi Bukhari carrying a total of 7397 Ahadis.

(1) Predestination ordained in the womb 
of mother & doesn’t interfere
with Free Will

Prophetic Knowledge is a special gift from Allah, like miracles:

(17) CHAPTER. "(A little lump of flesh) some formed and some unformed". (V.22:5)

Bukhari Volume 1, Book 6, Number 318: [6595 Volume 8]

Narrated Anas bin Malik:

The Prophet (s) said, "At every womb, Allah appoints an angel who says, 'O’ Lord; a drop of semen l-nuṭ'fata O’ Lord; the clinging substance l-ʿalaqata, O’ Lord; an embryonic lump muḍ'ghatan.”

Then if Allah wishes (to complete) its creation, the angel asks, (I) O’ Lord, will it be a male or female, (II) a wretched or a blessed, [Note] (III) and how much will his provision be? (IV) And what will his age be?' So all that (I to IV) is written; - while the child is still in the mother's womb."

Translator’s Note: The wretched (in the Hereafter) is he who will choose the way which will lead him to Hell-fire. The blessed (in the Hereafter) is he who will choose the way which will lead him to Paradise.

Bukhari Volume 4, Book 59, Number 3208:

Narrated 'Abdullah bin Mus'ud:

Allah's Apostle (s), the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his i.e., the new creature's (I) deeds, (II) his livelihood, his (date of) (III) death, and whether he (IV) will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise, and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly, a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."

Quran on human development in the womb of the mother:

 “And certainly did We create man from an extract of clay (sulālatin an essence min ṭīnin of
clay.). Then We placed him as a sperm-drop (nuṭ'fatan (as) a semen-drop) in a firm lodging. Then We made the sperm-drop into a clinging clot, the embryo (ʿalaqatan (into) a clinging substance) and We made the clot into a lump [of flesh], (muḍ'ghatan (into) an embryonic lump,) and We made [from] the lump, bones, (ʿiẓāman (into) bones,) and We covered the bones with flesh(laḥman
(with) flesh;) Then We developed him into another creation. So blessed is Allah, the best of creators. Then indeed, after that, you are to die. Then indeed you, on the Day of Resurrection, will be resurrected.” (23:12-16)

Note 1: These stages of development have been confirmed by a renowned embryologist Professor Keith L. Moore in his lecture “Quran on Embryology” mentioning the terms given in Ayah 12 to 16 of Surah 23 above, showing Quran is but a revealed book from Allah.

https://www.youtube.com/watch?v=J_Dllu42eEA

Bukhari Volume 4, Book 60, Number 3333:

Narrated Anas bin Malik:

The Prophet (s) said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e., of semen), O Lord! a clot, O Lord! a piece of flesh.' And then, if Allah wishes to complete the child's creation, the angel will say. 'O’ Lord, a male or a female? O’ Lord, a wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother."

Bukhari Volume 4, Book 60, Number 3332:

Narrated Abdullah:

Allah's Apostle (s), the true and truly inspired said, "(as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a piece of flesh for another forty days. Then Allah sends an angel to write four words: He writes his deeds, the time of his death, the means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire."

The point to note here is that Predestination does not interfere with FREE WILL:

Note 2: Most often raised query regarding PREDESTINATION, Al-Qadar, is how can we rationalize accountability, reward, and punishment when every deed we do is preordained by the Creator. We must not forget that each one of us is doing, as creation, what is preordained for us, reward and punishment becomes understandable when we realize that whatever we do is but with our own FREE WILL which is neither controlled nor hindered in any way by The Creator; but only if we knew with certitude that The Limitless Knowledge of The Creator encompasses all our doings before our actions even come into existence and as The Creator Has Power over our own very existence so Does His Knowledge over all our doing of all our deeds, subtle point to note here is that FOREKKNOWLEGE on the part of The Creator of even minutest of our deeds, does not free us from responsibility for all our doings, nor makes accountability for all our deeds unreasonable at all, this is the key to understand the complete concept of Al-Qadar, PREDESTINATION.

It is interesting to note here that responsibility for having FREE WILL was also chosen by human beings and not forced upon them by The Creator, referred to as a trust, “Al-amānata”, however the taunting remarks towards the end of this Ayah clearly show that challenge was not easy but it was an OFFER accepted by human beings while other creations in Heavens and earth refused to bear this burden.   

Primordial trust (Al-amānata of FREE WILL) accepted by the human beings:

033.072
MAUDUDI: “We offered this trust (Al-amānata) to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it, but man undertook to bear it. Indeed, he is unjust and ignorant.” ¹²⁰  (Quran 33:72)

Note 3: Remember the requisite senses to identify RIGHT from WRONG is inbuilt in the subconscious (Nature) of every creation, a lion would never eat grass and a goat would never eat meat. However human beings, the best of creation is granted extra intellectual abilities to identify GOOD from EVIL, RIGHT from WRONG, and TRUTH from FALSEHOOD and also bestowed with a sense of moral aptitude, presupposing a natural sense of accountability. One is lucky if one believes in life HEREAFTER and does not go wrong firstly in identifying the CREATOR, adapting to the right guidance sent through DIVINE REVELATION, completed and finalized in the last REVELATION, the Quran. With this inherent moral sense, one is expected to make the RIGHT decisions at times in life. The following are a few lucid examples of this inherent MORAL APTITUDE, (91:10) a special GIFT from God if it is kept intact by strictly following the guidance contained in the Quran. 

090.008-010
MAUDUDI: Have WE not given him two eyes, and a tongue and two lips, ⁹ and shown him both the highways (of good and evil)? ¹⁰

090.008-010
MUHAMMAD ASAD: Have WE not given him two eyes, and a tongue, and a pair of lips (Note 6) and shown him the two highways [of good and evil]?

Note 6: i.e., to recognize and to speak the truth of God's existence or, at least, to seek guidance.

091.001-010
MAUDUDI: By the sun and his brightness, ¹ and by the moon when she follows him, and by the day when it makes (the sun) conspicuous and by the night when it covers up (the sun), ² and by the heaven and Him Who established it, ³ and by the earth and Him Who spread it, and by the human self and Him Who balanced it, ⁴ then inspired it with its wickedness and its piety. ⁵ Truly successful is he who purified himself, and a failure he who suppressed it. (the MORAL APTITUDE) ⁶  

091.001-010
MUHAMMAD ASAD: (Ayah 1) CONSIDER the sun and its radiant brightness, (Ayah 2) and the moon as it reflects the sun! (Note 1) (3) Consider the day as it reveals the world, (Note 2) (4) and the night as it veils it darkly! (5) Consider the sky and its wondrous make (Note 3) (6) and the earth and its entire expanse! (7) Consider the human self (Note 4) and how it is formed in accordance with what it is meant to be (Note 5) (8) and how it is imbued with moral failings as well as with consciousness of God! (Note 6) (9) To a happy state shall indeed attain he who causes this [self] to grow in purity, (Ayah 10) and truly lost is he who buries it [in darkness]. (The MORAL APTITUDE)

Note 1: Lit., "as it follows it (talaha)", i.e., the sun. According to the great philologist Al-Farra,   who lived in the second century after the Hijrah, "the meaning is that the moon derives its light from the sun" (quoted by Razi). This is also Raghib's interpretation of the above phrase.

Note 2: Lit., "it" - a pronoun apparently indicating "the world" or "the earth" (Zamakhshari), it is to be noted that verses 1-10 stress the polarity - both physical and spiritual - inherent in all creation and contrasting with the oneness and uniqueness of the Creator.

Note 3: Lit., "and that which has built it" - i.e., the wondrous qualities which are responsible for the harmony and coherence of the visible cosmos (which is evidently the meaning of the term sama’ in this context). Similarly, the subsequent reference to the earth, which reads literally,  "that which has spread it out", is apparently an allusion to the qualities responsible for the beauty and variety of its expanse.

Note 4: As in so many other instances, the term nafs, which has a very wide range of meanings  (see the first sentence of note 1 on 4:1), denotes here the human self or personality as a whole: that is, a being composed of a physical body and that inexplicable life-essence loosely described as  "soul".

Note 5: Lit., "and that which has made [or 'formed'] it (sawwaha) in accordance with...” etc.  For this particular connotation of the verb sawwa, see note 1 on 87:2, which represents the oldest Quranic instance of its use in the above sense. The reference to man and that which constitutes the "human personality", as well as the implied allusion to the extremely complex phenomenon of a life-entity in which bodily needs and urges, emotions, and intellectual activities are so closely intertwined as to be indissoluble, follows organically upon a call to consider the inexplicable grandeur of the universe – so far as it is perceptible and comprehensible to man – as compelling evidence of God's creative power.

Note 6:  Lit., "and [consider] that which has inspired it with its immoral doings (fujuraha) and its God Consciousness (taqwaha)" - i.e.,  the fact that man is equally liable to rise to great spiritual heights as to fall into utter immorality is an essential characteristic of human nature as such. In its deepest sense, man's ability to act wrongly is a concomitant to his ability to act rightly: in other words, it is this inherent polarity of tendencies that gives to every "right” choice a value and, thus, endows man with moral free will (cf. In this connection, note 16 on 7:24-25.

Note 4: Before God Almighty Allah reminds man of this MORAL APTITUDE given to him there are unusual numbers of oaths taken by God to lay the requisite emphases about the grant of this great gift to man, reminding the enormity of this heavy responsibility on man’s shoulders now after accepting the TRUST Al-amānata which every other creation between Heavens and Earth refused to bear, feeling humbled and fearful. (33:72) 

(30:30) fa-aqim So set wajhaka your face lilddīni to the religion ḥanīfan upright fiṭ'rata Nature l-lahi  (made by)  Allah allatī (upon) which faṭara He has created l-nāsa mankind ʿalayhā [on it] lā
No tabdīla change likhalqi (should there be) in the creation l-lahi (of) Allah dhālika That l-dīnu (is) the religion l-qayimu (standing) the correct, walākinna but akthara most l-nāsi men lā (do) not yaʿlamūna know.

030.030
MAUDUDI: So, ⁴² (O Prophet and the followers of the Prophet,) set your face sincerely and truly ⁴³ towards this Faith ⁴⁴ and be steadfast on the Nature whereupon Allah has created mankind. ⁴⁵ There can be no alteration in the nature made by Allah. ⁴⁶ This is the right and true Faith, ⁴⁷ but most people do not know.

030.030
MUHAMMAD ASAD: (30:30) AND SO, set thy face (Note 25) steadfastly towards the [one ever-true] faith, turning away from all that is false, 2(Note 26) in accordance with the natural disposition which God has instilled into man: (Note 27) [for,] not to allow any change to corrupt what God has thus created (Note 28) - this is the [purpose of the one] ever true faith, but most people know it not. 

Note 25: I.e., "surrender thy whole being"; the term "face" is often used metonymically in the sense of one's "whole being".

Note 26: For this rendering of hanif, see note 110 on 2:135.

Note 27: See 7:172 and the corresponding note 139. The term fitrah, rendered by me as "natural disposition", connotes in this context man's inborn, intuitive ability to discern between right and wrong, true and false, and, thus, to sense God's existence and oneness. Cf.. the famous saying of the Prophet, quoted by Bukhari and Muslim: "Every child is born in this natural disposition; it is only his parents that later turn him into a 'Jew', a 'Christian', or a 'Magian'." These three religious formulations, best known to the contemporaries of the Prophet, are thus contrasted with the "natural disposition" which, by definition, consists of man's instinctive cognition of God and self-surrender (Islam) to Him. (The term "parents" has here the wider meaning of "social influences or environment").

Note 28: Lit., "no change shall there be [or "shall be made"] in God's creation (Khalq)", i.e., in the natural disposition referred to above (Zamakhshari). In this context, the term tabdil ("change") obviously comprises the concept of "corruption".

Note 5: Here we must understand another subtle reality to broaden our understanding of FREE WILL and MORAL APTITUDE, the TRUE nature in which each human being is born is PURE and UPRIGHT however is vulnerable to a lot of vicissitudes and perversions, but none will ever touch human being who strictly governs his life under the rules of pure nature. No one in their right senses will ever try to live on any other source for breathing except oxygen; we all know what can happen if we try to live on Nitrogen. The vital point is never to deviate from the laws of nature in all fields of life. Getting drowned in the quagmire of DESIRES can take one to a disastrous end like Sodom and Gomorrah. 

 https://en.wikipedia.org/wiki/Sodom_and_Gomorrah_in_Quran

Note 6: True understanding of Al-Qadar requires deep knowledge about our Creator, not bound in any way, and rewarding and punishing His creation is not restricted to any rules perceivable with our limited faculties. In the same way, the concept of Dua and Al-Qadar need not be interpreted in restricted human dimensions.

Note 7: Let’s not forget that surrendering to the will & plan of Allah is Islam and is the best choice and best solution to all our queries about predestination. Surrender is the most appropriate response in this regard for a true bondsman and a good slave towards the master, keeping in mind this precise status of man as the creation of the Creator leaves no room for any rejoinder and reaction. Reminding ourselves of the ingredients of EMAN, our Faith as a Muslim makes us easily understand the above logic because questioning the predestination amounts to making the entire edifice of Islam vulnerable, whereas firm belief in predestination provides strength to our belief in resurrection and Day of Judgment, a reminder of our purpose of creation clearly mentioned in Quran. 

“I have not created the jinn and the men except for this that they should worship Me. ⁵³ ” (51:56)

Kalima Iman Mufassil

“Aamanthu billahi wa-malaayikathihi wa-kuthubihi wa-rusulihi wa-lyaumil aakhiri wa-lqadri khayrihi wa-sharrihi mina Allahi ta’ala wa-lbahsi ba’dalmouthi”.

I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and predestination that all good and evil is from Almighty Allah and it is sure that there will be resurrection after death.

(wa-ma alaina illal balagh) 

(2) When Paradise & Hell are close, i.e. end is near
Predestined deeds are done by man

Bukhari Volume 4, Book 60, Number 3332: [6594 Volume 8 No 7454 Volume 9]

Narrated Abdullah bin Mas’ud:

Allah's Apostle (s), the true and truly inspired said, "(as regards your creation), every one of you is collected in the womb of his mother for the first forty days, and then he becomes a clot for another forty days, and then a piece of flesh for another forty days. Then Allah sends an angel to write four words: He writes his deeds, the time of his death, the means of his livelihood, and whether he will be wretched or blessed (in religion). Then the soul is breathed into his body. So a man may do deeds characteristic of the people of the (Hell) Fire, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and so he starts doing deeds characteristic of the people of Paradise and enters Paradise. Similarly, a person may do deeds characteristic of the people of Paradise, so much so that there is only the distance of a cubit between him and it, and then what has been written (by the angel) surpasses, and he starts doing deeds of the people of the (Hell) Fire and enters the (Hell) Fire." [See Vol. 4, Hadith No. 3208, 3332]

(29) CHAPTER. Paradise is nearer to any one of you than the Shirak (leather strap) of his shoe, and so is the (Hell) Fire.

Bukhari Volume 8, Book 81, Number 6488:

Narrated 'Abdullah:

The Prophet (s) said, "Paradise is nearer to any of you than the Shirak (leather strap) of his shoe, and so is the (Hell) Fire.

Note 1: Let’s not forget that surrendering to the will & plan of Allah is Islam and is the best choice and best solution to all our queries about predestination. Surrender is the most appropriate response in this regard for a true bondsman and a good slave towards the master, keeping in mind this precise status of man as the creation with the Creator leaves no room for any rejoinder and reaction. Reminding ourselves of the ingredients of EMAN, our Faith as a Muslim makes us easily understand the above logic because questioning the predestination amounts to making the entire edifice of Islam vulnerable, whereas firm belief in predestination provides strength to our belief in resurrection and Day of Judgment, a reminder of our purpose of creation clearly mentioned in Quran. 

“I have not created the jinn and the men except for this that they should worship Me. ⁵³ ” (51:56)

Kalima Iman Mufassil

“Aamanthu billahi wa-malaayikathihi wa-kuthubihi wa-rusulihi wa-lyaumil aakhiri wa-lqadri khayrihi wa-sharrihi mina Allahi ta’ala wa-lbahsi ba’dalmouthi”.

I have faith in Allah and His Angels, His Books and His Messengers, and the Day of Judgment and predestination that all good and evil is from Almighty Allah, and it is sure that there will be resurrection after death.

 (3) Adam & Moses' argument - Predestination

Bukhari Volume 4, Book 60, STORIES OF THE PROPHETS, Number 3409:

Narrated Abu Huraira:

Allah's Apostle (s) said, "Adam and Moses argued with each other. Moses said to Adam. 'You are Adam, whose mistake expelled you from Paradise.' Adam said to him, 'You are Moses whom Allah selected as His Messenger and as the one to whom He spoke directly, yet you blame me for a thing which had already been written in my fate before my creation?"' Allah's Apostle (s) said twice, "So, Adam overpowered Moses."

(4) Inevitable share of adultery of the eye &
tongue is pre-written 

(9) CHAPTER. The Statement of Allah: "And a ban is laid on every town (population) which We have destroyed that they shall not return (to this world again, nor repent to Us." (V.21:95)

"...None of your people will believe, except those who have believed, already..."  (V.11:36)

"...And they will beget none but wicked disbelievers." (V.71:27)

Bukhari Volume 8, Book 82, Number 6612:

Narrated Ibn 'Abbas:

I did not see anything so resembling minor sins as what Abu Huraira said from the Prophet (s), who said, "Allah has written for the son of Adam his inevitable share of adultery whether he is aware of it or not: The adultery of the eye is the looking (at something which is sinful to look at), and the adultery of the tongue is to utter (what it is unlawful to utter), and the inner self wishes and longs for (adultery) and the private parts turn that into reality or refrain from submitting to the temptation."

Quran on the topic:

And O Prophet, enjoin the Believing men to restrain their gaze ²⁹ and guard their private parts. ³⁰ This is a more righteous way for them: Allah has knowledge of what they do. (24:30)

“O Prophet, enjoin the Believing women to restrain their gaze ³¹ and guard their private ³² parts. ³³ and not to display their adornment ³⁴ except that which is displayed of itself, ³⁵ and to draw their veils over their bosoms ³⁶ and not to display their adornment except before their husbands, ³⁷ their fathers, the fathers of their husbands, ³⁸ their sons and the sons of their husbands ³⁹ (from other wives), their brothers, ⁴⁰ their brothers' sons, ⁴¹ their sisters' sons, ⁴² their female associates ⁴³ and those in their possession ⁴⁴ and male attendants incapable of sex desire ⁴⁵ and those boys who have not yet attained knowledge of sex matters concerning women; ⁴⁶ also forbid them to stamp their feet on the ground lest their hidden ornaments should be displayed. ⁴⁷ O Believers, turn all together towards Allah: 48 it is expected that you will attain true success. ⁴⁹” (24:31)

Note: The purpose of noting and carrying forward such Ahadis is to strengthen our belief in Al-Qadar besides reminding some cardinal teachings, such as given in above above-quoted Ayah 30 of Surah 24, a reason why the Prophet (s) said you will be held responsible for a second glance.

Al-Tirmidhi, 2701; see Sahih Al-Jami, 7953

The Messenger of Allah (Peace & Blessings of Allah be upon Him) said: "O Ali, do not follow a glance with another, for you will be forgiven for the first, but not for the second." (Reported by al-Tirmidhi, 2701; see Sahih Al-Jami, 7953)

(5) Castration not allowed – The Pen has dried up

Bukhari Volume 7, Book 67, Number 5076:

Narrated Abu Huraira:

I said, "O Allah's Apostle (s)! I am a young man, and I am afraid that I may commit illegal sexual intercourse, and I cannot afford to marry." He (s) kept silent, and then repeated my question once again, but he (s) kept silent. I said the same (for the third time) and he (s) remained silent. Then repeated my question (for the fourth time), and only then the Prophet (s) said, "O Abu Huraira! The pen has dried after writing what you are going to confront. (Note 1) therefore (it does not matter whether you) get yourself castrated or not." (Note 2)

Translator’s Note:

(1) Your fate has been destined for you

(2) (This means) you cannot change your destined fate by getting castrated, so there is no benefit in doing so.

(6) (salam) Surrender  to Allah is continuing deeds
& Predestined deeds are made easy

Note: The word إسلام ʾislām is a verbal noun derived from s-l-m, meaning "submission" (i.e., entrusting one's wholeness to a higher force), which may be interpreted as humility. "One who submits" is signified by the participle مسلم, Muslim (fem. مسلمة, Muslimah).

https://bit.ly/3KvoNr2

https://en.wikipedia.org/wiki/%C5%A0-L-M#:~:text=Arabic%20Isl%C4%81m,-Further%20information%3A%20Islam&text=The%20word%20%D8%A5%D8%B3%D9%84%D8%A7%D9%85%20%CA%BEisl%C4%81m%20is,%D9%85%D8%B3%D9%84%D9%85%D8%A9%2C%20muslimah).

(82) CHAPTER. Preacher delivering a lecture at a grave, and the sitting of his companions around him

Bukhari Volume 2, Book 23, Number 1362:

Narrated 'Ali:

"We were accompanying a funeral procession in Baqi-I-Gharqad. The Prophet (s) came to us and sat, and we sat around him. He had a small stick in his hand, then he bent his head and started scraping the ground with it. He then said, "There is none among you, and not a created soul, but has a place either in Paradise or in Hell assigned for him, and it is also determined for him whether he will be among the blessed or wretched." A man said, "O Allah's Apostle! Should we not depend on what has been written for us and leave the deeds as whoever amongst us is blessed will do the deeds of a blessed person, and whoever amongst us will be wretched, will do the deeds of a wretched person?" The Prophet (s) said, "The good deeds are made easy for the blessed, and bad deeds are made easy for the wretched”. 

"As for him, who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-HIusna [(the best), i.e., either La ilaha ilallah (none has the right to be worshipped but Allah) or a reward from Allah, i.e., Allah will compensate him for what he will spend in Allah's Way or bless him with Paradise]. [V.92: 5-7]

(3) CHAPTER. The Statement of Allah: "As for him who gives (in charity) and keeps his duty to Allah and fears Him……." (V.92:5-10)

Bukhari Volume 6, Book 65, Number 4945: [4946]

Narrated 'Ali:

We were in the company of the Prophet (s) in a funeral procession at Baqi Al-Gharqad. He said, "There is none of you but has his place written for him in Paradise or in the Hell-Fire." They said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He said, "Carry on doing (good deeds); for everybody will find it easy to do (what will lead him to his destined place)." Then he recited:

'As for him who gives (in charity) and keeps his duty to Allah, and believes in the Best reward from Allah (i.e., Allah will compensate him for what he will spend in Allah's way). So, WE will make smooth for him the path of ease. But he who is a greedy miser....for him, the path for evil.' (92.5-10)

(4) CHAPTER. "We will make smooth for him the path of ease (goodness)." (V.92:7)

Bukhari Volume 6, Book 65, Number 4946: [4946-49]

Narrated 'Ali:

While the Prophet (s) was in a funeral procession, he took a small stick and started scraping the earth with it and said, "There is none among you but has his place written for him, either in the Hell Fire or in Paradise." They (the people) said, "Allah's Apostle (s)! Shall we depend on this (and leave work)?" He replied. "Carry on doing (good deeds), for everybody will find easy (to do) such deeds as will lead him to his destined place." The Prophet (s) then recited:--

'As for him who gives (in charity) and keeps his duty to Allah, - and believes in the Best Reward.'..... (92.5-10)

Bukhari Volume 6, Book 65, Number 4947:

Narrated Ali:

We were in the company of the Prophet (s) and he said, "There is none among you but has his place written for him, either in Paradise or in the Hell-Fire." We said, "O Allah's Apostle! Shall we depend (on this fact and give up work)?" He replied, "No! Carry on doing good deeds, for everybody will find easy (to do) such deeds as will lead him to his destined place." Then the Prophet (s) recited:

'As for him who gives (in charity) keeps his duty to Allah and believes in the Best reward. We will make smooth for him the path of ease....the path for evil.' (92.5-10)

Bukhari Volume 6, Book 65, Number 4948:

Narrated 'Ali:

While we were in a funeral procession in Baqi Al-Gharqad, Allah's Apostle (s) came and sat down, and we sat around him. He had a small stick in his hand, and he bent his head and started scraping the ground with it. He then said, "There is none among you, and no created soul but has his place written for him either in Paradise or in the Hell-Fire and also has his happy or miserable fate (in the Hereafter) written for him." A man said, "O Allah's Apostle! Shall we depend upon what is written for us and give up doing (good) deeds? For whoever among us is destined to be fortunate (in the Hereafter), will join the fortunate peoples, and whoever among us is destined to be miserable will do such deeds as are characteristic of the people who are destined to misery." The Prophet (s) said, "Those who are destined to be happy (in the Hereafter) will find it easy and pleasant to do the deeds characteristic of those destined to happiness, while those who are to be among the miserable (in the Hereafter), will find it easy to do the deeds characteristic of those destined to misery." Then he recited: 'As for him who gives (in charity) and keeps his duty to Allah and believes in the Best reward from Allah, We will make smooth for him the path of ease. But he who is a greedy miser and thinks himself self-sufficient, and gives the lie to the Best reward from Allah we will make smooth for him the path for evil.' (92.5-10) 

Bukhari Volume 6, Book 65, Number 4949:

Narrated Ali:

While the Prophet (s) was in a funeral procession, he picked up something and started scraping the ground with it, and said, "There is none among you but has his place written for him either in the Hell Fire or in Paradise." They said, "O Allah's Apostle! Shall we not depend upon what has been written for us and give up deeds? He said, "Carry on doing (good) deeds, for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created. So he who is destined to be among the happy (in the Hereafter), will find it easy to do the deeds characteristic of such people, while he who is destined to be among the miserable ones, will find it easy to do the deeds characteristic of such people." Then he recited:

‘As for him who gives (in charity) and fears Allah, and believes in the best....' (92.5-10)

Keep doing good deeds

Bukhari Volume 9, Book 97, Number 7551:

Narrated 'Imran:

I said, "O Allah's Apostle! Why should a doer (people) try to do good deeds?' The Prophet (s) said, "Everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created.'

Bukhari Volume 9, Book 97, Number 7552:

Narrated 'Ali:

While the Prophet (s) was in a funeral procession, he took a stick and started scraping the earth with it and said, "There is none of you but has his place assigned either in Hell or in Paradise." They (the people) said, "shall we not depend upon that (and give up doing any deeds)?' He (s) said, " Carry on doing (good deeds) for everybody will find it easy to do such deeds as will lead him to his destined place for which he has been created ." (And then the Prophet (s) recited the Verse)

(7) If the last deed is evil, past good deeds are wasted

(5) CHAPTER. The reward for one's deeds depends upon one's last action (deed).

Bukhari Volume 8, Book 82, Number 6606:

Narrated Sa'd bin Sahl As-Sa'idi:

The Prophet (s) looked at a man fighting against the pagans, and he was one of the most competent persons fighting on behalf of the Muslims. The Prophet (s) said, "Let him who wants to look at a man from the dwellers of the (Hell) Fire, look at this (man)." Another man followed him and kept on following him till he (the fighter) was injured and, seeking to die quickly, he placed the blade tip of his sword between his breasts and leaned over it till it passed through his shoulders (i.e., committed suicide)." The Prophet (s) added, "A person may do deeds that seem to the people as the deeds of the people of Paradise while in fact, he is from the dwellers of the (Hell) Fire: and similarly a person may do deeds that seem to the people as the deeds of the people of the (Hell) Fire while in fact, he is from the dwellers of Paradise. Verily, the (results of) deeds done depend upon the last actions." 

(8) Time fixed for all happening – Death of 
a relative perseveres patiently

Bukhari Volume 8, Book 82, Number 6602:

Narrated Usama:

Once, while I was with the Prophet (s) and Sa'd, Ubai bin Ka'b, and Mu'adh were also sitting with him, there came to him a messenger from one of his daughters, telling him that her child was on the verge of death. The Prophet (s) told the messenger to tell her, "It is for Allah what He takes, and it is for Allah what He gives, and everything has its fixed time (limit). So (she should) be patient and look for Allah's reward."

(9) Man is a doer, Kasib ul Amal, not the creator
Khaliq ul Amal

Bukhari Volume 9, Book 97, Page Number 395:

(56) CHAPTER. The Statement of Allah "While Allah has created you and what you make!" (V.37:96) (Man is Kasib ul Amal, not Khaliq ul Amal)

"Verily, We have created all things with Qadar (Divine Pre-ordainments of all things before their creation, as written in the Book of Decrees)." (V.54:49)

We have created everything with destiny, ²⁵ (54:49)

It will be said to the painters of pictures: "Make alive what you have created (And the Statement of Allah "Indeed your Lord is Allah, Who created the heavens and the earth in Six Days and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty). He brings the night as a cover over the day, seeking it rapidly, and He created the sun, the moon, and the stars, subjected to His Command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of the 'Alamin (mankind, jinn, and all that exists)!" (V.7:54)

Ibn 'Uyaina said, "Allah shows the difference between creating and commanding when He said, ‘Surely! His is the creation and the commandment'." (V.7:54)

The Prophet (s) called 'Belief as action (deeds).

Abü Dhar and Abu Hurairah said: The Prophet (s) was asked, "What deeds are the best?" He said, "To believe in Allah and to fight in His Cause (Jihad)," and recited: "A reward for what they used to do." (V.56:24)

The delegates of 'Abdul-Qais said to the Prophet (s); "Order us to do religious deeds by which we may enter Paradise." So he ordered them to have faith (in Allah) and to testify that La ilaha illallah (none has the right to be worshipped but Allah and that Muhammad is His Messenger, to offer Salat (prayers) [Iqamat-as-Salat] and to pay Zakat. Thus, he regarded all these things as deeds.

(10) Questioning regarding the Primordial pledge

Bukhari Volume 4, Book 60, Number 3334:

Narrated Anas:

The Prophet (s) said, "Allah will say to that person of the (Hell) Fire who will receive the least punishment, 'If you had everything on the earth, would you give it as a ransom to free yourself (i.e., save yourself from this Fire)?' He will say, 'Yes.' Then Allah will say, 'While you were in the backbone of Adam, I asked you much less than this, i.e,. not to worship others besides Me, but you insisted on worshipping others besides Me."

Note: 'While you were in the backbone of Adam’  refers to Primordial Pledge (7:172)

007.172
MOUDODI: And, O Prophet, ¹³³ remind the people of the time when your Lord brought forth from the loins of the Children of Adam, their descendants and made them bear witness about themselves. He asked them, "Am I not your Lord?" They replied, "Most certainly, Thou alone art our Lord; we bear witness to this.” ¹³⁴ This We did lest you should say on the Day of Resurrection, "We were unaware of this thing”, (7:172)

(11) Vow may coincide with but remain within
 limits of what is preordained by Allah

Bukhari Volume 8, Book 83, Number 6694:

Narrated Abu Huraira:

The Prophet (s) said, "Allah says, 'The vow, does not bring about for the son of Adam anything I have not decreed for him, but his vow may coincide with what has been decided for him, and by this way, I cause a miser to spend of his wealth. So he gives Me (spends in charity) for the fulfillment of what has been decreed for him what he would not give Me before but for his vow."

Vowing remains within Predestination:

(6) CHAPTER. Man makes a vow seeking something other than what has been preordained (for him).

Bukhari Volume 8, Book 82, Number 6608:

Narrated Ibn 'Umar:

The Prophet (s) forbade vowing and said, "In fact, vowing does not prevent anything, but it makes a miser to spend his property."

Bukhari Volume 8, Book 82, Number 6609:

Narrated Abu Huraira:

The Prophet (s) said (that Allah said), "Vowing does not bring to the son of Adam anything I have not already written in his fate, but vowing is imposed on him by way of foreordainment. Through vowing I make a miser spend of his wealth."