Al-e-Imran (The House of Imran) Sura 3: Verse 54
"And (the unbelievers) plotted and planned (makr), and Allah too planned, and the best of planners is Allah.'
The word makr means a secret scheme to cause harm to someone. It has come to connote a negative sense as resorting to secret scheming against someone and betrays the weakness of the schemers. As it is usually the weak who fall back upon makr or secret schemes, its negative sense became more pronounced, and the term was taken to convey essentially a negative aspect. Wherever it is used, the assumption is that it must be in a negative sense. This is far from being true. At times, one has to resort to secret scheming to counter the schemers or to punish them. Any open action against the perpetrators of secret scheming can easily be depicted as unjust and an act of aggression. Most people who are unaware of the real facts may also be led to believe that the perpetrators were justified in their actions.
Record of Accounts
Al-Haqqah (The Inevitable Truth) Sura 69: Verses 19-24
"He who is given his record in his right hand will say, 'Come you all! Read this my record, I certainly knew that one day I would have to face my account.' He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. 'Eat and drink to your heart's content as a reward for what you have done in days gone by.'"
Public and Private
Several ahadith, by different reporters, highlight the fact that the Prophet (peace be upon him) never used foul language. Anas ibn Malik reports: "God's Messenger was not given to the use of foul language, cursing or abusive names. When he expressed displeasure with someone, he would say, 'What is wrong with him; may he have dust on his forehead.'" (Bukhari.) In answer to a question about the Prophet's manners, Aishah said: "He never used foul or obscene language. Nor was he quarrelsome in the market place. He did not repay a bad turn with a similarly bad one, but would rather forgive and forebear." (Ahmad, Tirmidhi)
Al-e-Imran (The House of Imran) - Chapter 3: Verse 152
"Allah did indeed fulfil His promise to you when you, with His permission, were about to annihilate your enemy, until you flinched and fell to disputing about the order, and disobeyed the Prophet after Allah had brought you in sight of what you covet. Among you were some that hankered after this world and some that desired the hereafter. Then Allah did divert you from your foes in order to test you, but He forgave you: for Allah is full of grace to those who believe."
Al-Baqara (The Cow) Sura 2: Verse 274
"Those who spend their wealth by night and by day, in secret and in public, shall have their reward with their Lord. No fear shall fall upon them, neither shall they grieve."
The call to give to charity can be seen as the Quran's way of urging Muslims to establish pragmatic and perpetual institutions for the social transformation of society. Across the Muslim world, such institutions were known as waqfs, 'pious foundations'. Muslims seeking spiritual advancement would leave a legacy in the form of property or a plot of land as a trust in perpetuity to be used for the benefit of humanity. The individual establishing the waqf would specify its purpose clearly, and appoint a legally responsible person or group to carry out its function with knowledge and experience. Such trusts supported universities and hospitals, scholarship and learning, and funded research and travel. As George Makdisi shows in his detailed study, The Rise of Colleges, waqfs played a vital part in enabling the flourishing of science and civilisation in the classical era of Muslim civilisation.