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﴿ ٱذۡهَبۡ إِلَىٰ فِرۡعَوۡنَ إِنَّهُۥ طَغَىٰ ﴾
سورة النازعات
[Saying,] “Go to Pharaoh, for he has transgressed all bounds”.
﴿ وَإِنَّ لُوطٗا لَّمِنَ ٱلۡمُرۡسَلِينَ ﴾
سورة الصافات
133. And verily, Lût (Lot) was one of the Messengers.
﴿ وَلَوۡ أَنَّهُمۡ صَبَرُواْ حَتَّىٰ تَخۡرُجَ إِلَيۡهِمۡ لَكَانَ خَيۡرٗا لَّهُمۡۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴾
سورة الحجرات
5. And if they had patience till you could come out to them, it would have been better for them. And Allâh is Oft-Forgiving, Most Merciful.
﴿ وَكَذَٰلِكَ بَعَثۡنَٰهُمۡ لِيَتَسَآءَلُواْ بَيۡنَهُمۡۚ قَالَ قَآئِلٞ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُواْ لَبِثۡنَا يَوۡمًا أَوۡ بَعۡضَ يَوۡمٖۚ قَالُواْ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ فَٱبۡعَثُوٓاْ أَحَدَكُم بِوَرِقِكُمۡ هَٰذِهِۦٓ إِلَى ٱلۡمَدِينَةِ فَلۡيَنظُرۡ أَيُّهَآ أَزۡكَىٰ طَعَامٗا فَلۡيَأۡتِكُم بِرِزۡقٖ مِّنۡهُ وَلۡيَتَلَطَّفۡ وَلَا يُشۡعِرَنَّ بِكُمۡ أَحَدًا ﴾
سورة الكهف
And similarly,[782] We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.
﴿ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبًا أَوۡ كَذَّبَ بِـَٔايَٰتِهِۦٓۚ أُوْلَٰٓئِكَ يَنَالُهُمۡ نَصِيبُهُم مِّنَ ٱلۡكِتَٰبِۖ حَتَّىٰٓ إِذَا جَآءَتۡهُمۡ رُسُلُنَا يَتَوَفَّوۡنَهُمۡ قَالُوٓاْ أَيۡنَ مَا كُنتُمۡ تَدۡعُونَ مِن دُونِ ٱللَّهِۖ قَالُواْ ضَلُّواْ عَنَّا وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ ﴾
سورة الأعراف
Who does greater wrong than the one who fabricates lies against Allah or rejects His verses? They will receive the share that is destined for them, until when Our angel-messengers come to take their souls, saying, “Where are those whom you used to invoke besides Allah?” They will say, “They are lost from us,” and they will testify against themselves that they were disbelievers.
﴿ أَءِذَا مِتۡنَا وَكُنَّا تُرَابٗا وَعِظَٰمًا أَءِنَّا لَمَبۡعُوثُونَ ﴾
سورة الصافات
When we have died and become dust and bones, are we indeed to be resurrected?
﴿ وَرَفَعَ أَبَوَيۡهِ عَلَى ٱلۡعَرۡشِ وَخَرُّواْ لَهُۥ سُجَّدٗاۖ وَقَالَ يَٰٓأَبَتِ هَٰذَا تَأۡوِيلُ رُءۡيَٰيَ مِن قَبۡلُ قَدۡ جَعَلَهَا رَبِّي حَقّٗاۖ وَقَدۡ أَحۡسَنَ بِيٓ إِذۡ أَخۡرَجَنِي مِنَ ٱلسِّجۡنِ وَجَآءَ بِكُم مِّنَ ٱلۡبَدۡوِ مِنۢ بَعۡدِ أَن نَّزَغَ ٱلشَّيۡطَٰنُ بَيۡنِي وَبَيۡنَ إِخۡوَتِيٓۚ إِنَّ رَبِّي لَطِيفٞ لِّمَا يَشَآءُۚ إِنَّهُۥ هُوَ ٱلۡعَلِيمُ ٱلۡحَكِيمُ ﴾
سورة يوسف
He took his parents to the throne, and they all fell down in prostration[39] before him. He said, “O my father, this is the interpretation of my old dream. My Lord has made it come true. He was kind to me when He freed me from prison and brought you all here from the wilderness after Satan caused a rift between me and my brothers. My Lord is gracious to whom He wills. Indeed, He is the All-Knowing, the All-Wise.”
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ مَا لَكُمۡ إِذَا قِيلَ لَكُمُ ٱنفِرُواْ فِي سَبِيلِ ٱللَّهِ ٱثَّاقَلۡتُمۡ إِلَى ٱلۡأَرۡضِۚ أَرَضِيتُم بِٱلۡحَيَوٰةِ ٱلدُّنۡيَا مِنَ ٱلۡأٓخِرَةِۚ فَمَا مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فِي ٱلۡأٓخِرَةِ إِلَّا قَلِيلٌ ﴾
سورة التوبة
38. O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allâh (i.e. Jihâd) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared to the Hereafter.[12]
﴿ وَجَعَلُواْ لِلَّهِ شُرَكَآءَ ٱلۡجِنَّ وَخَلَقَهُمۡۖ وَخَرَقُواْ لَهُۥ بَنِينَ وَبَنَٰتِۭ بِغَيۡرِ عِلۡمٖۚ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَصِفُونَ ﴾
سورة الأنعام
They regard the jinn as partners of Allah, even though He created them, and they falsely attribute to Him sons and daughters without knowledge. Glorified and Exalted is He far above what they ascribe to Him.
﴿ سُبۡحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَقُولُونَ عُلُوّٗا كَبِيرٗا ﴾
سورة الإسراء
43. Glorified and Exalted be He! High above (the great falsehood) that they say! (i.e. forged statements that there are other gods along with Allâh, but He is Allâh, the One, the Self-Sufficient Master, Whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).
Safiyyah bint Shaybah (may Allah be pleased with her) reported: 'The Prophet (may Allah's peace and blessings be upon him) held a wedding dinner for his marriage to one of his wives with two Mudds of barley.
Narrated by Bukhari
This Hadīth informs us that the Prophet (may Allah's peace and blessings be upon him) married one of the Mothers of the Believers and held a wedding dinner, for which just two Mudds of barley were cooked; nothing else was available, and this signifies the Prophet's limited resources. Nevertheless, he did not neglect this Sunnah, despite his difficult situation. And this proves that a wedding dinner can be held with less than a sheep, and also that it is valid to hold a wedding dinner with the food that is available, as one is required to offer what is within one’s ability.
Umm Salamah (may Allah be pleased with her) reported that when the Messenger of Allah (may Allah's peace and blessings be upon him) married her, he stayed three nights with her and said: "Indeed, you are not inferior in the sight of your family. If you wish, I can stay seven (nights) with you, but if I stay seven with you, I will also stay seven with my (other) wives."
Narrated by Muslim
Umm Salamah (may Allah be pleased with her) mentioned that when the Prophet (may Allah's peace and blessings be upon him) married her, he gave her two options to choose from. He would either stay seven nights with her and then stay the same number of nights with each of his other wives, or he would stay only three nights with her and then give each of his wives their normal nightly turns. Before giving her the choice, the Prophet preambled his excuse for the three-night option by informing Umm Salamah that she was dear to him, and that in no way was she inferior in his sight; so the three-night option was not because she had any deficiency, but because it was the right thing to do.
‘Ā’ishah (may Allah be pleased with her) reported: I never saw a woman whom I would like to emulate more than Sawdah bint Zam‘ah. She was an astute woman. As she became old, she gave her day with the Messenger of Allah (may Allah's peace and blessings be upon him) to ‘Ā’ishah. She said: "O Messenger of Allah, I have granted my day with you to ‘Ā’ishah." So the Messenger of Allah (may Allah's peace and blessings be upon him) allocated two days to ‘Ā’ishah; her own day and that of Sawdah.
Narrated by Bukhari & Muslim
‘Ā’ishah (may Allah be pleased with her) narrated in this Hadīth that Sawdah bint Zam‘ah (may Allah be pleased with her) was one of the best women, so much so that ‘Ā’ishah wished to be like her. She said that Sawdah was one of the elite women. When she became old, Sawdah feared that the Prophet (may Allah's peace and blessings be upon him) would leave her. She wanted to retain the honor of being the Prophet's wife and a Mother of the Believers, so she decided to give her turn to ‘Ā’ishah. The Prophet (may Allah's peace and blessings be upon him) accepted this and therefore stayed with ‘Ā’ishah for two nights; her own night and that of Sawdah.
‘Ā'ishah (may Allah be pleased with her) reported: Whenever the Prophet (may Allah's peace and blessings be upon him) intended to go on a journey, he would cast lots among his wives and would take the one on whom the lot fell. Once, before setting out for a battle, he drew lots among us and the lot fell to me; so I went with the Prophet, may Allah's peace and blessings be upon him; and that happened after the revelation of (the verse on) Hijāb.
Narrated by Bukhari & Muslim
‘Ā'ishah (may Allah be pleased with her) reported in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) would cast lots to pick one of his wives to accompany him whenever he wanted to go on a journey. This was to ensure perfect justice and grant assurance and comfort to his wives' hearts. In one of his battles, the Banu al-Mustaliq Battle, the Prophet drew lots and ‘Ā'ishah's name came out so she traveled with him. She mentioned that this took place after Allah, the Almighty, had prescribed Hijāb. It is obvious that the Prophet (may Allah's peace and blessings be upon him) would cast lots the next time he would go on a journey among the remaining wives, as the one who accompanied him in the previous journey had already taken her share. When only one remained, he would take her without casting lots.
Ibn ‘Abbās (may Allah be pleased with him) reported: The wife of Thābit ibn Qays was separated from her husband by a Khul‘ during the time of the Prophet (may Allah's peace and blessings be upon him). So the Prophet (may Allah's peace and blessings be upon him) ordered her to observe a waiting period of one menstrual cycle.
Narrated by At-Termedhy - Narrated by Abu Daoud
This Hadīth relates to the story of the separation through a Khul‘ that occurred between Thābit ibn Qays (may Allah be pleased with him) and his wife. This narration indicates that after Thābit had divorced his wife, the Prophet (may Allah's peace and blessings be upon him) ordered the woman to observe a waiting period of one, rather than three, menstrual cycles. The rationale of this judgment is that a divorced woman is given a longer waiting time (three menstrual cycles); perhaps the husband might regret the divorce and restore his wife. So there is a chance for him to get his wife back during this long duration. On the contrary, in the case of a Khul‘, the separation is by mutual consent, and it is irrevocable. So one menstrual cycle is enough to make sure that the woman is not pregnant. This Hadīth, for many scholars, indicates that the Khul‘ represents a dissolution of marriage rather than a divorce, for the divorce entails a waiting period of three menstrual cycles.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Three things are binding regardless of whether they were expressed seriously or jokingly: marriage, divorce, and restoration (of a divorcee)."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud
This Hadīth shows that anyone who pronounces words of marriage, divorce, or restoration of a divorcee, even jokingly, his words are legally binding, for in these rulings, words are binding regardless of whether they were serious or not. For example, if a man conducts a marriage contract of his female authorizer, divorces his wife, or restores her verbally, his words become legally binding as soon as he pronounces them regardless of whether he is serious or not. In this type of contracts, the option to revoke in the same session or based on specific stipulations is not available. As these three matters are given great importance in the Shariah, they are not liable to playful treatment or joking, and thus mere utterance of their words makes them legally binding.
‘Ā’ishah (may Allah be pleased with her) reported: Barīrah was instructed to observe an ‘Iddah of three menstrual cycles.
Narrated by Ibn Majah
When Barīrah, one of ‘Ā’ishah’s slave girls, was freed from slavery she was married to Mughīth, who was also a slave. So she had the choice of continuing her marriage to him or annulling it, and she choose to end her marriage. The Hadīth states that she observed an ‘Iddah of three menstrual cycles, even though her marriage ended through annulment and not through divorce, and that this annulment occurred during the life of her husband, who remained a slave, and not after his death.
‘Uthmān ibn Abi al-‘Ās ath-Thaqafi (may Allah be pleased with him) reported that he complained to the Messenger of Allah (may Allah's peace and blessings be upon him) about some pain that he had been feeling in his body since embracing Islam. Thereupon, the Messenger of Allah (may Allah's peace and blessings be upon him) said to him: "Put your hand on the part of your body where you feel the pain and say: 'Bismillāh (In the name of Allah)' three times; then say seven times: 'A‘ūdhu billāhi wa qudratihi min sharri mā ajidu wa uhādhir (I seek refuge with Allah and His power from the evil that I find and fear).'"
Narrated by Muslim
‘Uthmām ibn Abi al-‘Ās (may Allah be pleased with him) suffered from pain that was on the verge of ruining him. The Prophet (may Allah's peace and blessings be upon him), thus, went to visit him and taught him a supplication through which Allah would cure him of the illness that had affected him. He taught him to place his hand on the part where he felt the pain and say: (In the name of Allah) three times, then to repeat seven times: (I seek refuge), shelter, protection, and security (with Allah and His power from the evil that I find), i.e., the current pain, (and fear) of its occurrence in the future, referring to sorrow and apprehension, or the continuity of this illness and the spread of pain in the body.
Ibn ‘Abbās (may Allah be pleased with him and his father) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever visits a sick person whose time of death has not yet come, and says seven times in his presence: 'As’alullāh al-‘azhīm Rabb al-‘arshi al-‘azhīm an yashfiyak (I ask Allah the Great, Lord of the great Throne, to cure you),' except that Allah will cure him of that sickness."
Narrated by Abu Daoud & At-Termedhy & Ahmad
The Prophet (may Allah's peace and blessings be upon him) informed that no Muslim visits a sick Muslim whose time of death has not yet come, then the visitor supplicates for the sick person, saying: (I ask Allah the Great) in His essence, attributes, and actions, (Lord of the great Throne, to cure you), and repeats it for him seven times except that Allah will cure him of that sickness.
Wā'il al-Hadrami reported: Tāriq ibn Suwayd al-Ju‘fi asked the Prophet (may Allah's peace and blessings be upon him) about alcohol. he forbade him from preparing it. He (Tāriq) said: “I only prepare it for medicinal reasons.” Whereupon the Prophet (may Allah's peace and blessings be upon him) said: “It is not medicine, but an ailment.”
Narrated by Muslim
In this Hadīth, Tāriq ibn Suwayd (may Allah be pleased with him) asked the Prophet (may Allah's peace and blessings be upon him) about alcohol, which he made for medicinal not drinking purposes. The Prophet (may Allah's peace and blessings be upon him) told him that alcohol causes ailments and is not curative. This provides evidence that alcohol is forbidden, as it causes diseases and ailments, and is not useful at all. So it must be destroyed and poured away.
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Variation of reward for good deeds is based on sincerity and following of the Prophet’s guidance. The more a person is sincere to Allah, and the keener he is on following the Prophet (may Allah’s peace and blessings be upon him), the more perfect his worship will be, and consequently his reward will be bigger.
Riyadh Al-Salheen with explanation and benefits
People differ with regards to their acts of worship according to their intentions. The intentions of some people have reached the ultimate level of sincerity (to Allah) and keenness in following the Sunnah (of the Messenger of Allah) with regard to doing good and righteous deeds, while the intentions of others are below that.
Riyadh Al-Salheen with explanation and benefits
Anyone partaking a role with transgressors and wrongdoers will share their punishment because it is inclusive.
Riyadh Al-Salheen with explanation and benefits
If someone intends to do a good deed but was prevented by a valid excuse, he shall gain the reward of his intention.
Riyadh Al-Salheen with explanation and benefits
Actions are recompensed according to the intentions behind them, and the individual shall receive the reward of what he intended even if the outcome was contrary to his intention.
Riyadh Al-Salheen with explanation and benefits
There is not a single good deed intended sincerely to please Allah except that its doer will be raised in rank and status thereby, so that he would reap the full reward.
Riyadh Al-Salheen with explanation and benefits
Love and contentment is measured by good deeds and intentions because they are the criteria for Allah’s acceptance of the servant; perhaps a small deed reaps great reward because of the intention behind it and perhaps a big deed reaps little reward because of the intention behind it
Riyadh Al-Salheen with explanation and benefits
One of the proofs Allah supports the servant is the latter’s sincere endeavor to rectify his intention and purify his heart by good deeds.
هدايات لشرح رياض الصالحين