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﴿ وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا ﴾
سورة طه
They ask you about the mountains, say, “My Lord will scatter them into dust,
﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَهۡدِيَهُمۡ سَبِيلَۢا ﴾
سورة النساء
137. Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allâh will not forgive them, nor guide them on the (Right) Way.
﴿ ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ طِبَاقٗاۖ مَّا تَرَىٰ فِي خَلۡقِ ٱلرَّحۡمَٰنِ مِن تَفَٰوُتٖۖ فَٱرۡجِعِ ٱلۡبَصَرَ هَلۡ تَرَىٰ مِن فُطُورٖ ﴾
سورة الملك
[And] who created seven heavens in layers.[1712] You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?
﴿ إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ ﴾
سورة الحجر
Except the family of Lot; indeed, we will save them all
﴿ وَٱلۡمُؤۡتَفِكَةَ أَهۡوَىٰ ﴾
سورة النجم
And the overturned towns[1573] He hurled down
﴿ فَكَفَرُواْ بِهِۦۖ فَسَوۡفَ يَعۡلَمُونَ ﴾
سورة الصافات
But they disbelieved in it,[1313] so they are going to know.
﴿ حَتَّىٰٓ أَتَىٰنَا ٱلۡيَقِينُ ﴾
سورة المدثر
47. "Until there came to us (the death) that is certain."
﴿ وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَۚ وَحَسُنَ أُوْلَٰٓئِكَ رَفِيقٗا ﴾
سورة النساء
69. And whoso obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), then they will be in the company of those on whom Allâh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq (رضي الله عنه), the martyrs, and the righteous. And how excellent these companions are!
﴿ لِّنَفۡتِنَهُمۡ فِيهِۚ وَمَن يُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ يَسۡلُكۡهُ عَذَابٗا صَعَدٗا ﴾
سورة الجن
17. That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Qur’ân, - and practise not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).
﴿ وَمِنۡهُمۡ أُمِّيُّونَ لَا يَعۡلَمُونَ ٱلۡكِتَٰبَ إِلَّآ أَمَانِيَّ وَإِنۡ هُمۡ إِلَّا يَظُنُّونَ ﴾
سورة البقرة
And among them, there are illiterate people, who know nothing of the Scripture except wishful thinking, and they do nothing but guesswork.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that a man said: “O Messenger of Allah, who is the best among people?” He said: “A believer who strives in the cause of Allah with his life and wealth.” He said: “Then who?” He said: “A man who retires to a narrow valley to worship his Lord.” In another version: “A man who is conscious of Allah and safeguards people against his evil.”
Al-Bukhari and Muslim. This is the wording of Muslim
The Prophet (may Allah's peace and blessings be upon him) was asked who the best of men is. He stated that it is the man who strives in the cause of Allah with his wealth and his life. When asked about the next best man, the Prophet (may Allah's peace and blessings be upon him) said: "It is the man who isolates himself in a valley to worship Allah and let people be safe from his evil." This means that the man is busy worshiping Allah, keeping away from people, and preventing his evil from coming to them.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have told you repeatedly to use the tooth-stick."
Narrated by Bukhari
Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) stressed using the tooth-stick. He repeatedly advised his followers to use it at all times, as a recommended action and not an obligation, due to the many and great benefits it involves, the greatest of which is that it is pleasing to Allah, Glorified and Exalted, [as mentioned in the famous authentic Hadīth: “The tooth-stick cleanses the mouth and pleases the Lord.”
‘Ā'ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) did not take a second wife until Khadījah died.
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) did not get married while Khadījah bint Khuwaylid (may Allah be please with her) was his wife until after she died. This attitude implies how much the Prophet (may Allah's peace and blessings be upon him) cherished Khadījah, his first wife.
‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Ten practices are part of the Fitrah: Trimming the mustache, letting the beard grow, using the toothstick (tooth-stick), rinsing the nose, trimming the nails, washing the finger joints, plucking the armpit hairs, shaving the pubic hair, and washing the private parts with water (after answering the call of nature)." One of the narrators said: "I have forgotten the tenth; except if it was rinsing the mouth."
Narrated by Muslim
In this narration, ‘Ā’ishah (may Allah be pleased with her) informs us that the Prophet (may Allah's peace and blessings be upon him) said that there are ten practices that are part of "Fitrah" or sound human nature. "Fitrah" is the natural disposition upon which Allah, the Almighty, created people. What is intended is the sound "Fitrah" because the "Fitrah" of some people deviates from soundness as a result of the way they are raised. The Prophet (may Allah's peace and blessings be upon him) said: “Every newborn is born with Fitrah, and then his parents either turn him into a Jew or a Christian or a Zoroastrian.” The first act of Fitrah is to trim the mustache or to shave it to the point where the upper lip becomes visible, for the sake of hygiene. When the mustache is too long it comes into contact with the food and drink that the person consumes. An overgrown mustache is an ugly and abhorrent sight for many people. A Muslim man should regularly trim or clip his mustache and not let it grow for more than forty days. Anas (may Allah be pleased with him) reported: A time limit was set for us regarding trimming the mustache, clipping the nails and plucking the pubic hair; that we do not leave that for more than forty nights. The second act of Fitrah is letting the beard grow. The beard is the hair that grows on the chin and jawbones. “Letting it grow” meanings not to shave or shorten it at all. The word "i‘fā’" which is used in the Hadīth in relation to the beard originally means making something plentiful and large. The derivative "‘afaw" is used in the Qur'an to mean increase in the verse: {until they increased and prospered} [Sūrat al-A‘rāf: 95]. There are many Hadīths where the Prophet (may Allah's peace and blessings be upon him) ordered the Muslims to grow their beards. He used three different words to command his followers to let their beards grow: "waffiru", "arkhu", and "a‘foo". All three imperatives indicate the command to keep it grown and refrain from taking from it. Accordingly it is impermissible for the Muslim man to shave his beard under any circumstances. Shaving the beard is against the practice of the Prophet, disobedience to his command, and imitation of the non-believers. The third act of Fitrah is to use the tooth-stick. The Prophet (may Allah's peace and blessings be upon him) said about it: "It cleanses the mouth and pleases the Lord." It is recommended to use it at all times, and its use is especially emphasized before ablution, before prayer, after waking up from sleep, when someone’s breath becomes foul, and when the teeth become yellow. The fourth act of Fitrah is rinsing the nose, which literally means sniffing the water (i.e. and then blowing it out). It cleans the nose by removing from inside it what may cause harm. This should be done both in wudu and outside of wudu. Any time a person feels that he needs to clean his nose, he should rinse it with water (by sniffing water in and blowing it out). The frequency of this cleansing may differ from person to person because some may only need to do it in ablution while others may need to do it more frequently. The fifth act of Fitrah is clipping the nails, both finger and toe nails. They should not be left without clipping for more than forty days, based on the narration of Anas (may Allah be pleased with him) mentioned above. And in a narration by Abu Dawūd: "The Messenger of Allah timed for us the shaving the pubes and clipping the nails." The sixth act of Fitrah is washing the finger joints on the outside and inside of the hand. Dirt tends to accumulate in them because they are creased and wrinkled and hence water may not clean them thoroughly when the hands are washed superficially. If the joints of one hand are rubbed by the other hand, water will reach into the areas and clean them thoroughly. Similar to the finger joints is any place on the body where dirt tends to accumulate with or without sweat, such as the ear canal, the inner thighs, and anywhere else that water may not thoroughly reach. The seventh act is plucking armpit hair. The armpits are an area where sweat and dirt gather and cause a stench. They should not be left unshaven for more than forty days, based on the aforementioned narration of Anas (may Allah be pleased with him). It is better to pluck the armpit hair rather than shave it if one is able to do so because that removes the whole hair and weakens the roots and therefore eventually hinders hair growth in that area, which is recommended in the Shariah. If plucking is overly difficult it is acceptable to shave it or to use depilatory (hair removing) creams because the objective is to clean the area which is achieved by shaving or using such creams. The eighth act of Fitrah is shaving the pubic hair, which is the coarse hair that grows around the frontal genitals of both men and women. It is part of sound and wholesome human nature to remove this hair, whether by shaving, plucking, trimming, or using modern products. The objective is to keep that area clean using any available means. It is important not to let the pubic hair grow for more than forty days, based on the above mentioned narration of Anas. The ninth act of Fitrah mentioned in the Hadīth is "intiqās al-mā’", which was interpreted to mean "istinjā’" or washing one's genitals with water after using the lavatory. This interpretation is corroborated by the narration of Abu Dawūd and Ibn Mājah where ‘Ammar ibn Yāsir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "From the acts of Fitrah are: rinsing the mouth, sniffing water into the nose … and intidāh (i.e. sprinkling water over the genitals)." Istinjā’ is defined as removing any residue of what comes out of the front and back passages of human excretion, (urine and stool, etc.) with a pure substance such as water, stone, cloth, tissue paper, and similar things by which the filth can be removed. Istinjā’ is mandatory before one prays because removal of impurities is a condition for the validity of prayer. The narrator was doubtful what the tenth act of Fitrah was, and said: "...and I have forgotten the tenth, except if it was rinsing the mouth." This is doubt about what he heard from the narrator who preceded him in the chain of narration. The mouth and nose both receive much pollutants and thus it is part of sound nature to clean them regularly. In brief, all of these acts clean, cleanse and perfect the outside of a person's body, and keep him safe from harmful elements and bad hygiene.
Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said while he was on the pulpit mentioning charity and refraining from asking people: "The upper hand is better than the lower hand; the upper hand is the giving hand, and the lower hand is the begging hand."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) mentioned the virtues of charity and dispraised asking people for money. He said that the person who spends and gives his wealth in charity and similar acts of obedience is better than the one who asks people for money.
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Mūsa (peace be upon him) asked his Lord: 'Who amongst the inhabitants of Paradise will be the lowest in rank?' He (Allah) said: 'The one who will come after the people of Paradise have already been admitted to it. It will be said to him: 'Enter Paradise.' He will then respond: 'O Lord, how (may I enter) while the people have settled in their homes and taken their shares?' It will be said to him: 'Will you be pleased if you have a kingdom like that of a king of the world?' He will say: 'I will be pleased (with this) my Lord.' He (Allah) will say: 'You will be given fivefold like it.' He will say at the fifth (repetition): 'I am pleased, My Lord.' He (Allah) will say: 'It is yours, and ten times that, and you will receive whatever you desire and whatever your eyes yearn for.' He will say: 'I am pleased, my Lord.' Mūsa said: 'Who then amongst the inhabitants of Paradise will be the highest in rank?' He (Allah) said: 'They are those whom I chose. I have sowed their honor with My Own Hand, and then set a seal over it. They will receive that which no eye has ever seen, no ear has ever heard, and no human mind has ever perceived.'" Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "I know the last of the inhabitants of Hell to come out of it, and the last of the inhabitants of Paradise to enter it. He is a man who will emerge from Hellfire crawling, and Allah, the Almighty, will say to him: ‘Go and enter Paradise.’ When he arrives, it will appear to him that it is full. He will say: ‘O Lord, I have found it full.’ Allah, the Almighty, will say: ‘Go and enter Paradise, for you will have the like of the world and ten times more - or you will have ten times the like of the world.’ He will say: ‘Are You mocking me - or are You laughing at me - while You are the King?’” Ibn Mas‘ūd said: "I saw the Messenger of Allah (may Allah’s peace and blessings be upon him) smiling so broadly that his molar teeth could be seen. He then said: "That is the lowest in rank among the people of Paradise!”
Narrated by Muslim - Narrated by Bukhari & Muslim
This Hadīth demonstrates the bounty and extensive mercy of Allah, the Exalted. It also informs us of the great status of the people of Paradise, as the lowest in rank therein will enjoy multiple times more what any king of this world possesses.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: While Usayd ibn Hudayr was reciting in his dates storehouse at night, his horse got startled and began to jump. He again recited, and the horse got startled and began to jump again. He again recited, and it got startled and began to jump as before. Usayd said: "I was afraid that the horse may trample (my son) Yahya. I stood near it and saw something like a canopy over my head, with what looked like lamps in it, rising up in the sky until I could no longer see it. The next morning, I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘O Messenger of Allah, I was reciting in my dates storage place late last night, and the horse began to get startled and jump.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ I said: ‘I have recited, but the horse got startled and jumped again.’ Then the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ I said: ‘I have recited, but the horse got startled and jumped again.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ Ibn Hudayr explained: ‘(O Messenger of Allah) I ended (the recitation) because Yahya was near (the horse), and I was afraid it might trample him. Then I saw something like a canopy with what looked like lamps in it rise up in the sky until I could no longer see it.’ Upon this, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Those were angels who were listening to your recitation, and if you had continued, the people would have seen them in the morning, and they would not have concealed themselves from the people.'"
Narrated by Bukhari & Muslim
One night, Usayd ibn Hudayr (may Allah be pleased with him) was reciting the Qur’an in the place where he stores dates, with his horse tied next to him and his son, Yahya, sleeping near him. He noticed that when he started reciting, the horse got startled and moved, and when he stopped the recitation, the horse also stopped moving. He recited for a second time, and the horse leaped as before. He recited once more, and the horse again did the same. Usayd feared that the horse might trample his son Yahya. So he stopped the recitation and stood near the horse to find out the cause of its erratic movement. Over his head, he saw something like a canopy with what looked like lamps in it, and it was rising up in the sky until it went so far that he could no longer see it. In the morning, Usayd (may Allah be pleased with him) went to the Messenger of Allah (may Allah's peace and blessings be upon him) and told him about the incident. Upon hearing that, the Prophet (may Allah's peace and blessings be upon him) reassured him, informed him of his great status, and appeased him by repeating the following statement thrice: "Recite, O Ibn Hudayr." This statement means: repeat the recitation that caused this amazing event; and it was repeated thrice by the Prophet in order to emphasize its meaning. Actually, the Prophet (may Allah's peace and blessings be upon him) urged Usayd (may Allah be pleased with him) to never stop his recitation of the Qur’an in the future, even if this happened again, as it had a great virtue. Then the Prophet (may Allah's peace and blessings be upon him) told him that those were actually angels who had been listening to his recitation; and had he continued, the people would have seen them in the morning, and the angels would not have concealed themselves from them.
‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) divided some wealth, and I said to him: "O Messenger of Allah, were not other than those people more deserving of it than them?" He replied: "They left me no alternative but that they either beg of me importunately or regard me as a miser, and I am not a miser."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) divided money that he received among some people and gave nothing to others. So ‘Umar (may Allah be pleased with him) said to him: Shouldn't you give those whom you have not given, since they are more deserving than those who were given? The Prophet (may Allah's peace and blessings be upon him) answered: They were persistent in their demand (to get a share) because of their weak faith. Their situation made me choose between their recourse to importunate demanding or to calling me a miser (for not giving them). So he chose to give them since miserliness was not one of his traits, and also to appease them and win their hearts in favor of Islam.
Abu Dharr al-Ghifāri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I inform you about the most beloved words by Allah? Verily, the most beloved words by Allah are: Glory belongs to Allah and praise is due to Him."
Narrated by Muslim
This Hadīth indicates that glorification of Allah is the most beloved words by Him. When a person glorifies the Almighty Lord, he declares Him far above any like, imperfection, or distorted names that do not befit Him. "Bihamdih" (praise is due to Him) is an admission that a person’s glorification of his Lord is in itself a favor from Him. Hence, “glory belongs to Allah and praise is due to Him” are the dearest words to Allah, for they involve exaltation of Him, declaring Him far above any imperfection, and praising Him for His boundless favors.
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) set out for Badr. When he reached Harrat al-Wabarah, a man met him who was known for his courage and support of others. The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) were pleased to see him. He said: "I have come so that I may follow you and get a share from the booty." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Do you believe in Allah and His Messenger?" He said: 'No.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then go back, for I will not seek help from a polytheist." He went on until we reached Ash-Shajarah, where the man met him again. The Prophet (may Allah's peace and blessings be upon him) asked him the same question again, and the man gave him the same answer. he said: "Then go back, for I will not seek help from a polytheist." The man returned and overtook him at Baydā'. He asked him as he had asked previously: "Do you believe in Allah and His Messenger?" The man said: 'Yes.' The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Then come along with us."
Narrated by Muslim
This Hadīth shows that when the Prophet (may Allah's peace and blessings be upon him) set forth to fight the disbelievers on the Day of Badr, a polytheist who was strong and courageous followed him to fight with him and get a share of the booty. The Prophet (may Allah's peace and blessings be upon him) asked him whether he believed in Allah and the Last Day, and the man told him that he did not. So the Prophet (may Allah's peace and blessings be upon him) stated that he would not seek the help of a polytheist, for polytheists are not to be trusted with protecting the believers. Treacherous as they could be, they might convey the news of Muslims to the disbelievers. However, the man came again to the Prophet (may Allah's peace and blessings be upon him) who then asked him whether he became a Muslim, and the answered in the affirmative. Hence, he asked him to join the army. The point of the Hadīth is that it is not permissible to seek the help of the polytheists in fighting, although it is permissible in the case of need and necessity, as indicated by other proofs.
When the believer bears patiently and awaits Allah’s reward, Allah Almighty expiates his sins.
Riyadh Al-Salheen with explanation and benefits
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
The afflictions befalling the believer is a proof that Allah loves him and wills good for him.
Riyadh Al-Salheen with explanation and benefits
One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
Riyadh Al-Salheen with explanation and benefits
It shows that the prohibited lusts are doors to hellfire; and it means following one’s desires that violate the Sharia
Riyadh Al-Salheen with explanation and benefits
Aging should inspire self-admonition because one becomes close to meeting Allah Almighty.
Riyadh Al-Salheen with explanation and benefits
Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
Riyadh Al-Salheen with explanation and benefits
Truthfulness of the hearts is a cause to attain what is desired. Whoever intends to do a good deed will be rewarded for it even if he were unable to do it or failed to complete it.
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
Sincerity and honesty are the criteria for deeds that, once fulfilled, the doer will obtain the designated reward.
Riyadh Al-Salheen with explanation and benefitsAyat Cards
﴿ وَيَسۡـَٔلُونَكَ عَنِ ٱلۡجِبَالِ فَقُلۡ يَنسِفُهَا رَبِّي نَسۡفٗا ﴾
سورة طه
They ask you about the mountains, say, “My Lord will scatter them into dust,
﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ءَامَنُواْ ثُمَّ كَفَرُواْ ثُمَّ ٱزۡدَادُواْ كُفۡرٗا لَّمۡ يَكُنِ ٱللَّهُ لِيَغۡفِرَ لَهُمۡ وَلَا لِيَهۡدِيَهُمۡ سَبِيلَۢا ﴾
سورة النساء
137. Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on increasing in disbelief; Allâh will not forgive them, nor guide them on the (Right) Way.
﴿ ٱلَّذِي خَلَقَ سَبۡعَ سَمَٰوَٰتٖ طِبَاقٗاۖ مَّا تَرَىٰ فِي خَلۡقِ ٱلرَّحۡمَٰنِ مِن تَفَٰوُتٖۖ فَٱرۡجِعِ ٱلۡبَصَرَ هَلۡ تَرَىٰ مِن فُطُورٖ ﴾
سورة الملك
[And] who created seven heavens in layers.[1712] You do not see in the creation of the Most Merciful any inconsistency. So return [your] vision [to the sky]; do you see any breaks?
﴿ إِلَّآ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمۡ أَجۡمَعِينَ ﴾
سورة الحجر
Except the family of Lot; indeed, we will save them all
﴿ وَٱلۡمُؤۡتَفِكَةَ أَهۡوَىٰ ﴾
سورة النجم
And the overturned towns[1573] He hurled down
﴿ فَكَفَرُواْ بِهِۦۖ فَسَوۡفَ يَعۡلَمُونَ ﴾
سورة الصافات
But they disbelieved in it,[1313] so they are going to know.
﴿ حَتَّىٰٓ أَتَىٰنَا ٱلۡيَقِينُ ﴾
سورة المدثر
47. "Until there came to us (the death) that is certain."
﴿ وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَٰٓئِكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِم مِّنَ ٱلنَّبِيِّـۧنَ وَٱلصِّدِّيقِينَ وَٱلشُّهَدَآءِ وَٱلصَّٰلِحِينَۚ وَحَسُنَ أُوْلَٰٓئِكَ رَفِيقٗا ﴾
سورة النساء
69. And whoso obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), then they will be in the company of those on whom Allâh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddîq (رضي الله عنه), the martyrs, and the righteous. And how excellent these companions are!
﴿ لِّنَفۡتِنَهُمۡ فِيهِۚ وَمَن يُعۡرِضۡ عَن ذِكۡرِ رَبِّهِۦ يَسۡلُكۡهُ عَذَابٗا صَعَدٗا ﴾
سورة الجن
17. That We might try them thereby. And whosoever turns away from the Reminder of his Lord (i.e. this Qur’ân, - and practise not its laws and orders), He will cause him to enter in a severe torment (i.e. Hell).
﴿ وَمِنۡهُمۡ أُمِّيُّونَ لَا يَعۡلَمُونَ ٱلۡكِتَٰبَ إِلَّآ أَمَانِيَّ وَإِنۡ هُمۡ إِلَّا يَظُنُّونَ ﴾
سورة البقرة
And among them, there are illiterate people, who know nothing of the Scripture except wishful thinking, and they do nothing but guesswork.
Hadith Cards
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that a man said: “O Messenger of Allah, who is the best among people?” He said: “A believer who strives in the cause of Allah with his life and wealth.” He said: “Then who?” He said: “A man who retires to a narrow valley to worship his Lord.” In another version: “A man who is conscious of Allah and safeguards people against his evil.”
Al-Bukhari and Muslim. This is the wording of Muslim
The Prophet (may Allah's peace and blessings be upon him) was asked who the best of men is. He stated that it is the man who strives in the cause of Allah with his wealth and his life. When asked about the next best man, the Prophet (may Allah's peace and blessings be upon him) said: "It is the man who isolates himself in a valley to worship Allah and let people be safe from his evil." This means that the man is busy worshiping Allah, keeping away from people, and preventing his evil from coming to them.
Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I have told you repeatedly to use the tooth-stick."
Narrated by Bukhari
Hadīth explanation: The Prophet (may Allah's peace and blessings be upon him) stressed using the tooth-stick. He repeatedly advised his followers to use it at all times, as a recommended action and not an obligation, due to the many and great benefits it involves, the greatest of which is that it is pleasing to Allah, Glorified and Exalted, [as mentioned in the famous authentic Hadīth: “The tooth-stick cleanses the mouth and pleases the Lord.”
‘Ā'ishah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) did not take a second wife until Khadījah died.
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) did not get married while Khadījah bint Khuwaylid (may Allah be please with her) was his wife until after she died. This attitude implies how much the Prophet (may Allah's peace and blessings be upon him) cherished Khadījah, his first wife.
‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Ten practices are part of the Fitrah: Trimming the mustache, letting the beard grow, using the toothstick (tooth-stick), rinsing the nose, trimming the nails, washing the finger joints, plucking the armpit hairs, shaving the pubic hair, and washing the private parts with water (after answering the call of nature)." One of the narrators said: "I have forgotten the tenth; except if it was rinsing the mouth."
Narrated by Muslim
In this narration, ‘Ā’ishah (may Allah be pleased with her) informs us that the Prophet (may Allah's peace and blessings be upon him) said that there are ten practices that are part of "Fitrah" or sound human nature. "Fitrah" is the natural disposition upon which Allah, the Almighty, created people. What is intended is the sound "Fitrah" because the "Fitrah" of some people deviates from soundness as a result of the way they are raised. The Prophet (may Allah's peace and blessings be upon him) said: “Every newborn is born with Fitrah, and then his parents either turn him into a Jew or a Christian or a Zoroastrian.” The first act of Fitrah is to trim the mustache or to shave it to the point where the upper lip becomes visible, for the sake of hygiene. When the mustache is too long it comes into contact with the food and drink that the person consumes. An overgrown mustache is an ugly and abhorrent sight for many people. A Muslim man should regularly trim or clip his mustache and not let it grow for more than forty days. Anas (may Allah be pleased with him) reported: A time limit was set for us regarding trimming the mustache, clipping the nails and plucking the pubic hair; that we do not leave that for more than forty nights. The second act of Fitrah is letting the beard grow. The beard is the hair that grows on the chin and jawbones. “Letting it grow” meanings not to shave or shorten it at all. The word "i‘fā’" which is used in the Hadīth in relation to the beard originally means making something plentiful and large. The derivative "‘afaw" is used in the Qur'an to mean increase in the verse: {until they increased and prospered} [Sūrat al-A‘rāf: 95]. There are many Hadīths where the Prophet (may Allah's peace and blessings be upon him) ordered the Muslims to grow their beards. He used three different words to command his followers to let their beards grow: "waffiru", "arkhu", and "a‘foo". All three imperatives indicate the command to keep it grown and refrain from taking from it. Accordingly it is impermissible for the Muslim man to shave his beard under any circumstances. Shaving the beard is against the practice of the Prophet, disobedience to his command, and imitation of the non-believers. The third act of Fitrah is to use the tooth-stick. The Prophet (may Allah's peace and blessings be upon him) said about it: "It cleanses the mouth and pleases the Lord." It is recommended to use it at all times, and its use is especially emphasized before ablution, before prayer, after waking up from sleep, when someone’s breath becomes foul, and when the teeth become yellow. The fourth act of Fitrah is rinsing the nose, which literally means sniffing the water (i.e. and then blowing it out). It cleans the nose by removing from inside it what may cause harm. This should be done both in wudu and outside of wudu. Any time a person feels that he needs to clean his nose, he should rinse it with water (by sniffing water in and blowing it out). The frequency of this cleansing may differ from person to person because some may only need to do it in ablution while others may need to do it more frequently. The fifth act of Fitrah is clipping the nails, both finger and toe nails. They should not be left without clipping for more than forty days, based on the narration of Anas (may Allah be pleased with him) mentioned above. And in a narration by Abu Dawūd: "The Messenger of Allah timed for us the shaving the pubes and clipping the nails." The sixth act of Fitrah is washing the finger joints on the outside and inside of the hand. Dirt tends to accumulate in them because they are creased and wrinkled and hence water may not clean them thoroughly when the hands are washed superficially. If the joints of one hand are rubbed by the other hand, water will reach into the areas and clean them thoroughly. Similar to the finger joints is any place on the body where dirt tends to accumulate with or without sweat, such as the ear canal, the inner thighs, and anywhere else that water may not thoroughly reach. The seventh act is plucking armpit hair. The armpits are an area where sweat and dirt gather and cause a stench. They should not be left unshaven for more than forty days, based on the aforementioned narration of Anas (may Allah be pleased with him). It is better to pluck the armpit hair rather than shave it if one is able to do so because that removes the whole hair and weakens the roots and therefore eventually hinders hair growth in that area, which is recommended in the Shariah. If plucking is overly difficult it is acceptable to shave it or to use depilatory (hair removing) creams because the objective is to clean the area which is achieved by shaving or using such creams. The eighth act of Fitrah is shaving the pubic hair, which is the coarse hair that grows around the frontal genitals of both men and women. It is part of sound and wholesome human nature to remove this hair, whether by shaving, plucking, trimming, or using modern products. The objective is to keep that area clean using any available means. It is important not to let the pubic hair grow for more than forty days, based on the above mentioned narration of Anas. The ninth act of Fitrah mentioned in the Hadīth is "intiqās al-mā’", which was interpreted to mean "istinjā’" or washing one's genitals with water after using the lavatory. This interpretation is corroborated by the narration of Abu Dawūd and Ibn Mājah where ‘Ammar ibn Yāsir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "From the acts of Fitrah are: rinsing the mouth, sniffing water into the nose … and intidāh (i.e. sprinkling water over the genitals)." Istinjā’ is defined as removing any residue of what comes out of the front and back passages of human excretion, (urine and stool, etc.) with a pure substance such as water, stone, cloth, tissue paper, and similar things by which the filth can be removed. Istinjā’ is mandatory before one prays because removal of impurities is a condition for the validity of prayer. The narrator was doubtful what the tenth act of Fitrah was, and said: "...and I have forgotten the tenth, except if it was rinsing the mouth." This is doubt about what he heard from the narrator who preceded him in the chain of narration. The mouth and nose both receive much pollutants and thus it is part of sound nature to clean them regularly. In brief, all of these acts clean, cleanse and perfect the outside of a person's body, and keep him safe from harmful elements and bad hygiene.
Ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said while he was on the pulpit mentioning charity and refraining from asking people: "The upper hand is better than the lower hand; the upper hand is the giving hand, and the lower hand is the begging hand."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) mentioned the virtues of charity and dispraised asking people for money. He said that the person who spends and gives his wealth in charity and similar acts of obedience is better than the one who asks people for money.
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Mūsa (peace be upon him) asked his Lord: 'Who amongst the inhabitants of Paradise will be the lowest in rank?' He (Allah) said: 'The one who will come after the people of Paradise have already been admitted to it. It will be said to him: 'Enter Paradise.' He will then respond: 'O Lord, how (may I enter) while the people have settled in their homes and taken their shares?' It will be said to him: 'Will you be pleased if you have a kingdom like that of a king of the world?' He will say: 'I will be pleased (with this) my Lord.' He (Allah) will say: 'You will be given fivefold like it.' He will say at the fifth (repetition): 'I am pleased, My Lord.' He (Allah) will say: 'It is yours, and ten times that, and you will receive whatever you desire and whatever your eyes yearn for.' He will say: 'I am pleased, my Lord.' Mūsa said: 'Who then amongst the inhabitants of Paradise will be the highest in rank?' He (Allah) said: 'They are those whom I chose. I have sowed their honor with My Own Hand, and then set a seal over it. They will receive that which no eye has ever seen, no ear has ever heard, and no human mind has ever perceived.'" Ibn Mas‘ūd (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "I know the last of the inhabitants of Hell to come out of it, and the last of the inhabitants of Paradise to enter it. He is a man who will emerge from Hellfire crawling, and Allah, the Almighty, will say to him: ‘Go and enter Paradise.’ When he arrives, it will appear to him that it is full. He will say: ‘O Lord, I have found it full.’ Allah, the Almighty, will say: ‘Go and enter Paradise, for you will have the like of the world and ten times more - or you will have ten times the like of the world.’ He will say: ‘Are You mocking me - or are You laughing at me - while You are the King?’” Ibn Mas‘ūd said: "I saw the Messenger of Allah (may Allah’s peace and blessings be upon him) smiling so broadly that his molar teeth could be seen. He then said: "That is the lowest in rank among the people of Paradise!”
Narrated by Muslim - Narrated by Bukhari & Muslim
This Hadīth demonstrates the bounty and extensive mercy of Allah, the Exalted. It also informs us of the great status of the people of Paradise, as the lowest in rank therein will enjoy multiple times more what any king of this world possesses.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: While Usayd ibn Hudayr was reciting in his dates storehouse at night, his horse got startled and began to jump. He again recited, and the horse got startled and began to jump again. He again recited, and it got startled and began to jump as before. Usayd said: "I was afraid that the horse may trample (my son) Yahya. I stood near it and saw something like a canopy over my head, with what looked like lamps in it, rising up in the sky until I could no longer see it. The next morning, I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘O Messenger of Allah, I was reciting in my dates storage place late last night, and the horse began to get startled and jump.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ I said: ‘I have recited, but the horse got startled and jumped again.’ Then the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ I said: ‘I have recited, but the horse got startled and jumped again.’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Recite, O Ibn Hudayr.’ Ibn Hudayr explained: ‘(O Messenger of Allah) I ended (the recitation) because Yahya was near (the horse), and I was afraid it might trample him. Then I saw something like a canopy with what looked like lamps in it rise up in the sky until I could no longer see it.’ Upon this, the Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘Those were angels who were listening to your recitation, and if you had continued, the people would have seen them in the morning, and they would not have concealed themselves from the people.'"
Narrated by Bukhari & Muslim
One night, Usayd ibn Hudayr (may Allah be pleased with him) was reciting the Qur’an in the place where he stores dates, with his horse tied next to him and his son, Yahya, sleeping near him. He noticed that when he started reciting, the horse got startled and moved, and when he stopped the recitation, the horse also stopped moving. He recited for a second time, and the horse leaped as before. He recited once more, and the horse again did the same. Usayd feared that the horse might trample his son Yahya. So he stopped the recitation and stood near the horse to find out the cause of its erratic movement. Over his head, he saw something like a canopy with what looked like lamps in it, and it was rising up in the sky until it went so far that he could no longer see it. In the morning, Usayd (may Allah be pleased with him) went to the Messenger of Allah (may Allah's peace and blessings be upon him) and told him about the incident. Upon hearing that, the Prophet (may Allah's peace and blessings be upon him) reassured him, informed him of his great status, and appeased him by repeating the following statement thrice: "Recite, O Ibn Hudayr." This statement means: repeat the recitation that caused this amazing event; and it was repeated thrice by the Prophet in order to emphasize its meaning. Actually, the Prophet (may Allah's peace and blessings be upon him) urged Usayd (may Allah be pleased with him) to never stop his recitation of the Qur’an in the future, even if this happened again, as it had a great virtue. Then the Prophet (may Allah's peace and blessings be upon him) told him that those were actually angels who had been listening to his recitation; and had he continued, the people would have seen them in the morning, and the angels would not have concealed themselves from them.
‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) divided some wealth, and I said to him: "O Messenger of Allah, were not other than those people more deserving of it than them?" He replied: "They left me no alternative but that they either beg of me importunately or regard me as a miser, and I am not a miser."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) divided money that he received among some people and gave nothing to others. So ‘Umar (may Allah be pleased with him) said to him: Shouldn't you give those whom you have not given, since they are more deserving than those who were given? The Prophet (may Allah's peace and blessings be upon him) answered: They were persistent in their demand (to get a share) because of their weak faith. Their situation made me choose between their recourse to importunate demanding or to calling me a miser (for not giving them). So he chose to give them since miserliness was not one of his traits, and also to appease them and win their hearts in favor of Islam.
Abu Dharr al-Ghifāri (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I inform you about the most beloved words by Allah? Verily, the most beloved words by Allah are: Glory belongs to Allah and praise is due to Him."
Narrated by Muslim
This Hadīth indicates that glorification of Allah is the most beloved words by Him. When a person glorifies the Almighty Lord, he declares Him far above any like, imperfection, or distorted names that do not befit Him. "Bihamdih" (praise is due to Him) is an admission that a person’s glorification of his Lord is in itself a favor from Him. Hence, “glory belongs to Allah and praise is due to Him” are the dearest words to Allah, for they involve exaltation of Him, declaring Him far above any imperfection, and praising Him for His boundless favors.
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) set out for Badr. When he reached Harrat al-Wabarah, a man met him who was known for his courage and support of others. The Companions of the Messenger of Allah (may Allah's peace and blessings be upon him) were pleased to see him. He said: "I have come so that I may follow you and get a share from the booty." The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Do you believe in Allah and His Messenger?" He said: 'No.' The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then go back, for I will not seek help from a polytheist." He went on until we reached Ash-Shajarah, where the man met him again. The Prophet (may Allah's peace and blessings be upon him) asked him the same question again, and the man gave him the same answer. he said: "Then go back, for I will not seek help from a polytheist." The man returned and overtook him at Baydā'. He asked him as he had asked previously: "Do you believe in Allah and His Messenger?" The man said: 'Yes.' The Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Then come along with us."
Narrated by Muslim
This Hadīth shows that when the Prophet (may Allah's peace and blessings be upon him) set forth to fight the disbelievers on the Day of Badr, a polytheist who was strong and courageous followed him to fight with him and get a share of the booty. The Prophet (may Allah's peace and blessings be upon him) asked him whether he believed in Allah and the Last Day, and the man told him that he did not. So the Prophet (may Allah's peace and blessings be upon him) stated that he would not seek the help of a polytheist, for polytheists are not to be trusted with protecting the believers. Treacherous as they could be, they might convey the news of Muslims to the disbelievers. However, the man came again to the Prophet (may Allah's peace and blessings be upon him) who then asked him whether he became a Muslim, and the answered in the affirmative. Hence, he asked him to join the army. The point of the Hadīth is that it is not permissible to seek the help of the polytheists in fighting, although it is permissible in the case of need and necessity, as indicated by other proofs.
benefits Cards
When the believer bears patiently and awaits Allah’s reward, Allah Almighty expiates his sins.
Riyadh Al-Salheen with explanation and benefits
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
The afflictions befalling the believer is a proof that Allah loves him and wills good for him.
Riyadh Al-Salheen with explanation and benefits
One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
Riyadh Al-Salheen with explanation and benefits
It shows that the prohibited lusts are doors to hellfire; and it means following one’s desires that violate the Sharia
Riyadh Al-Salheen with explanation and benefits
Aging should inspire self-admonition because one becomes close to meeting Allah Almighty.
Riyadh Al-Salheen with explanation and benefits
Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
Riyadh Al-Salheen with explanation and benefits
Truthfulness of the hearts is a cause to attain what is desired. Whoever intends to do a good deed will be rewarded for it even if he were unable to do it or failed to complete it.
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