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﴿ وَلَا تَقُولُواْ لِمَا تَصِفُ أَلۡسِنَتُكُمُ ٱلۡكَذِبَ هَٰذَا حَلَٰلٞ وَهَٰذَا حَرَامٞ لِّتَفۡتَرُواْ عَلَى ٱللَّهِ ٱلۡكَذِبَۚ إِنَّ ٱلَّذِينَ يَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا يُفۡلِحُونَ ﴾
سورة النحل
116. And say not concerning that which your tongues put forth falsely: "This is lawful and this is forbidden," so as to invent lies against Allâh. Verily, those who invent lies against Allâh will never prosper.
﴿ وَمِنَ ٱلَّيۡلِ فَٱسۡجُدۡ لَهُۥ وَسَبِّحۡهُ لَيۡلٗا طَوِيلًا ﴾
سورة الإنسان
26. And during night, prostrate yourself to Him (i.e. the offering of Maghrib and ‘Ishâ’ prayers), and glorify Him a long night through (i.e. Tahajjud prayer).
﴿ لَّا جُنَاحَ عَلَيۡكُمۡ إِن طَلَّقۡتُمُ ٱلنِّسَآءَ مَا لَمۡ تَمَسُّوهُنَّ أَوۡ تَفۡرِضُواْ لَهُنَّ فَرِيضَةٗۚ وَمَتِّعُوهُنَّ عَلَى ٱلۡمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلۡمُقۡتِرِ قَدَرُهُۥ مَتَٰعَۢا بِٱلۡمَعۡرُوفِۖ حَقًّا عَلَى ٱلۡمُحۡسِنِينَ ﴾
سورة البقرة
There is no blame upon you if you divorce women you have not touched[94] nor specified for them an obligation.[95] But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا ضَرَبۡتُمۡ فِي سَبِيلِ ٱللَّهِ فَتَبَيَّنُواْ وَلَا تَقُولُواْ لِمَنۡ أَلۡقَىٰٓ إِلَيۡكُمُ ٱلسَّلَٰمَ لَسۡتَ مُؤۡمِنٗا تَبۡتَغُونَ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَا فَعِندَ ٱللَّهِ مَغَانِمُ كَثِيرَةٞۚ كَذَٰلِكَ كُنتُم مِّن قَبۡلُ فَمَنَّ ٱللَّهُ عَلَيۡكُمۡ فَتَبَيَّنُوٓاْۚ إِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا ﴾
سورة النساء
94. O you who believe! When you go (to fight) in the Cause of Allâh, verify (the truth), and say not to anyone who greets you (by embracing Islâm): "You are not a believer"; seeking the perishable goods of the worldly life. There are much more profits and booties with Allâh. Even as he is now, so were you yourselves before till Allâh conferred on you His Favours (i.e. guided you to Islâm), therefore, be cautious in discrimination. Allâh is Ever Well-Aware of what you do.
﴿ قَالَ إِنِّيٓ أُرِيدُ أَنۡ أُنكِحَكَ إِحۡدَى ٱبۡنَتَيَّ هَٰتَيۡنِ عَلَىٰٓ أَن تَأۡجُرَنِي ثَمَٰنِيَ حِجَجٖۖ فَإِنۡ أَتۡمَمۡتَ عَشۡرٗا فَمِنۡ عِندِكَۖ وَمَآ أُرِيدُ أَنۡ أَشُقَّ عَلَيۡكَۚ سَتَجِدُنِيٓ إِن شَآءَ ٱللَّهُ مِنَ ٱلصَّٰلِحِينَ ﴾
سورة القصص
27. He said: "I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allâh wills, you will find me one of the righteous."
﴿ لَخَلۡقُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ أَكۡبَرُ مِنۡ خَلۡقِ ٱلنَّاسِ وَلَٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا يَعۡلَمُونَ ﴾
سورة غافر
The creation of the heavens and earth is far greater than the creation of mankind, but most people do not know.
﴿ وَٱلَّٰٓـِٔي يَئِسۡنَ مِنَ ٱلۡمَحِيضِ مِن نِّسَآئِكُمۡ إِنِ ٱرۡتَبۡتُمۡ فَعِدَّتُهُنَّ ثَلَٰثَةُ أَشۡهُرٖ وَٱلَّٰٓـِٔي لَمۡ يَحِضۡنَۚ وَأُوْلَٰتُ ٱلۡأَحۡمَالِ أَجَلُهُنَّ أَن يَضَعۡنَ حَمۡلَهُنَّۚ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُۥ مِنۡ أَمۡرِهِۦ يُسۡرٗا ﴾
سورة الطلاق
4. And those of your women as have passed the age of monthly courses, for them the ‘Iddah (prescribed period), if you have doubt (about their periods), is three months; and for those who have no courses [(i.e. they are still immature) their ‘Iddah (prescribed period) is three months likewise, except in case of death][2]. And for those who are pregnant (whether they are divorced or their husbands are dead), their ‘Iddah (prescribed period) is until they lay down their burden; and whosoever fears Allâh and keeps his duty to Him, He will make his matter easy for him.
﴿ فَضۡلٗا مِّنَ ٱللَّهِ وَنِعۡمَةٗۚ وَٱللَّهُ عَلِيمٌ حَكِيمٞ ﴾
سورة الحجرات
by Allah’s grace and favor. And Allah is All-Knowing, All-Wise.
﴿ وَلَا تُؤۡمِنُوٓاْ إِلَّا لِمَن تَبِعَ دِينَكُمۡ قُلۡ إِنَّ ٱلۡهُدَىٰ هُدَى ٱللَّهِ أَن يُؤۡتَىٰٓ أَحَدٞ مِّثۡلَ مَآ أُوتِيتُمۡ أَوۡ يُحَآجُّوكُمۡ عِندَ رَبِّكُمۡۗ قُلۡ إِنَّ ٱلۡفَضۡلَ بِيَدِ ٱللَّهِ يُؤۡتِيهِ مَن يَشَآءُۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٞ ﴾
سورة آل عمران
73. And believe no one except the one who follows your religion. Say (O Muhammad صلى الله عليه وسلم): "Verily! Right guidance is the Guidance of Allâh" and do not believe that anyone can receive like that which you have received, otherwise they would engage you in argument before your Lord. Say (O Muhammad صلى الله عليه وسلم): "All the bounty is in the Hand[15] of Allâh; He grants to whom He wills. And Allâh is All-Sufficient for His creatures’ needs, All-Knower."
﴿ مَن كَانَ يُرِيدُ ٱلۡعِزَّةَ فَلِلَّهِ ٱلۡعِزَّةُ جَمِيعًاۚ إِلَيۡهِ يَصۡعَدُ ٱلۡكَلِمُ ٱلطَّيِّبُ وَٱلۡعَمَلُ ٱلصَّٰلِحُ يَرۡفَعُهُۥۚ وَٱلَّذِينَ يَمۡكُرُونَ ٱلسَّيِّـَٔاتِ لَهُمۡ عَذَابٞ شَدِيدٞۖ وَمَكۡرُ أُوْلَٰٓئِكَ هُوَ يَبُورُ ﴾
سورة فاطر
Whoever desires honor [through power] - then to Allāh belongs all honor.[1245] To Him ascends good speech, and righteous work raises it.[1246] But they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish.
Jābir (may Allah be pleased with him) reported that he proceeded in the Prophet's company towards Najd to participate in a battle. When the Messenger (may Allah's peace and blessings be upon him) returned, he too returned with him. Midday came upon them while they were in a valley having many thorny trees. The Prophet and the people dismounted and dispersed to rest in the shade of the trees. The Prophet (may Allah's peace and blessings be upon him) rested under a tree and hung his sword on it. We all took a nap and suddenly we heard the Prophet (may Allah's peace and blessings be upon him) calling us. (We woke up) to see a Bedouin with him. The Prophet (may Allah's peace and blessings be upon him) said: "This Bedouin took out my sword while I was sleeping and when I woke up, I found the unsheathed sword in his hand and he challenged me saying: 'Who will save you from me?' I said thrice: 'Allah.'" The Prophet (may Allah's peace and blessings be upon him) did not punish him but sat down. In another narration: The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people."
Narrated by Bukhari & Muslim
Jābir (may Allah be pleased with him) relates in this Hadīth that he joined the Prophet (may Allah's peace and blessings be upon him) in a battle, known among biographers as Dhāt Ar-Riqā‘. On their way back, the Prophet (may Allah's peace and blessings be upon him) stopped at a place abounding with thorny trees, as the people dispersed, looking for shady places to protect them from the heat. The Prophet (may Allah's peace and blessings be upon him) stayed under a shady tree called Samrah. He hung his sword upon it and slept, and everybody did sleep as well. A Bedouin belonging the people the Prophet fought in this battle sneaked into their place, unnoticed. He took the Prophet's sword stealthily, causing him to wake up. Wielding the sword, the Bedouin felt strong against the Prophet and so he began to challenge him, saying: "Who can protect you if I want to kill you?" To this, the Prophet replied: 'Allah', saying it thrice. He said it with certitude and trust in Allah and firm belief in His promise. The sword fell from the disbeliever's hand, whereupon the Prophet took it and said: "And who can protect you if I want to kill you?" The man replied: "Return evil with good." The Prophet (may Allah's peace and blessings be upon him) said: "Would you bear witness that there is no god but Allah and I am the Messenger of Allah?" He replied in the negative, but pledged not to fight the Prophet again or join people who fight him. So, the Prophet released him, and he came back to his companions and said: "I have just been with the most excellent among people." What this disbeliever said is true. The Prophet (may Allah's peace and blessings be upon him) is the noblest in manners among all people, and sufficient as praise of him is the verse that reads: (And indeed, you are of a great moral character.) [Sūrat al-Qalam: 4)
‘Āsim Al-Ahwal reported that ‘Abdullāh ibn Sarjis (may Allah be pleased with him) reported: I said to the Messenger of Allah (may Allah's peace and blessings be upon him): "O Messenger of Allah, may Allah forgive you." He said: "And you." ‘Āsim added: "I asked him: 'Did the Messenger of Allah (may Allah's peace and blessings be upon him) asked forgiveness for you?' He said: ‘Yes, and for you, and he recited this verse: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]"
An-Nasaa’i - Narrated by Muslim
‘Abdullāh ibn Sarjis (may Allah be pleased with him) informed us that he supplicated Allah, the Almighty, to forgive the Prophet (may Allah's peace and blessings be upon him) and so the Prophet supplicated Allah to forgive him as well. ‘Āsim asked Al-Ahwal ‘Abdullāh ibn Sarjis (may Allah be pleased with him) about whether the Prophet (may Allah's peace and blessings be upon him) had actually asked forgiveness for him, and he replied: "Yes, and for you as well", citing the verse in which Allah, the Almighty, commands the Prophet, saying: {And ask forgiveness for your sin and for the believing men and believing women.} [Sūrat Muhammad: 19]
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you treads with his shoes on something unclean, they will be purified with the earth."
Narrated by Abu Daoud
If a person wears a pair of leather socks, sandals, shoes, or any footwear, and he happens to step on something impure, and then he continues walking with the impure footwear on a pure place, or he rubs it with dust, his footwear will thus become pure, and he may pray while wearing it.
Al-‘Āliyah bint Subay‘ reported: I had some sheep at Uhud, and they began to die. I visited Maymūnah, the Prophet's wife, and mentioned it to her. Maymūnah said to me: "It would be better if you took their skins and made use of them." I asked: "Is that lawful?" She replied: "Yes. Some people of the Quraysh passed by the Messenger of Allah (may Allah's peace and blessings be upon him) dragging one of their sheep like a donkey (in its size or for its disposal). The Messenger of Allah (may Allah's peace and blessings be upon him) said to them: ‘Would that you took its skin.’ They said: ‘It died a natural death.’ The Messenger of Allah (may Allah's peace and blessings be upon him) said: ‘Water and Qarazh (leaves of the mimosa) purify it.'"
Narrated by Abu Daoud - Narrated by Ahmad
Al-‘Āliyah bint Subay‘ (may Allah have mercy on her) relates that she had some sheep that began to die from some illness or some other cause. She went and informed Maymūnah (may Allah be pleased with her) who directed her to make use of its skin. She said: "Is it permissible to make use of its skin after its death?" Maymūnah said: "Yes, it is permissible," and then she proved her statement with a story that occurred when some men from the Quraysh passed by the Prophet (may Allah's peace and blessings be upon him) dragging one of their sheep as a donkey to get rid of it, or it was similar to a donkey in its size. So the Messenger of Allah (may Allah's peace and blessings be upon him) said to them: "It would be better if you made use of it rather than throwing it away." They said: "It has died a natural death (without slaughtering)" as if they supposed that the Messenger (may Allah's peace and blessings be upon him) was not aware that it had died without being slaughtered, while they knew that all parts of a dead animal are unlawful due to its impurity. The Messenger (may Allah's peace and blessings be upon him) informed them that tanning it with water and leaves of the mimosa plant would render this impure substance pure.
Anas ibn Mālik (may Allah be pleased with him) reported that when the cup of the Prophet cracked, he mended the crack with a silver chain.
Narrated by Bukhari
The Prophet (may Allah's peace and blessings be upon him) had a glass to drink water in. The cup cracked, so the Prophet (may Allah's peace and blessings be upon him) mended it with a silver chain, i.e. He took a piece of silver and joined the two sides of the crack.
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) forbade making Istinjā’ with dung or bones, and said: "They do not purify."
Narrated by Ad-Daraqutny
Abu Hurayrah (may Allah be pleased with him) mentions that the Prophet (may Allah's peace and blessings be upon him) forbade the use of two things while making Istinjā’: dung and bones. Dung is forbidden because of its impurity; or in order to leave it so that the beasts of the Jinn may make use of it based upon his statement, may Allah's peace and blessings be upon him, that was narrated by At-Tirmidhi: "Do not make Istinjā’ with dung or bones, because it is the provision of your brothers from among the Jinn." As for bones, they are forbidden because of their smoothness, which makes them unable to remove impurity. It was also said that one can suck or chew bones in case of need. Another opinion justifies the forbiddance based upon the statement of the Prophet, may Allah's peace and blessings be upon him: "Bones are the provision of your brothers from among the Jinn," i.e. they find meat on bones more than the meat that was originally on them before having been eaten by humans. It was also said that the reason is that bones may cause injury. Then the Hadīth concludes by mentioning the reason behind the prohibition of using dung and bones in Istinjā’, stating that using them does not result in purification, hence, he said: "They do not purify.”
‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), reported: When the Prophet (may Allah's peace and blessings be upon him) came out of the privy, he would say: 'Ghufrānak' (Your forgiveness).
Narrated by Abu Daoud & At-Termedhy Ibn Majah & Ahmad
When the Prophet (may Allah's peace and blessings be upon him) came out of the place where he answered the call of nature, he would say: I ask You for (Your forgiveness), O Allah.
Salmān (may Allah be pleased with him) reported that it was said to him: "Your Prophet taught you everything, even how to relieve yourself." Salmān replied: "Yes he did. He prohibited us from facing the Qiblah when defecating or urinating and from using the right hand, using less than three stones, and using dung and bones in Istinjā'."
Narrated by Muslim
Explanation of the Hadīth: Salmān reported that it was said to him: "Your Prophet taught you everything, even how to relieve yourself." This means that the Prophet (may Allah's peace and blessings be upon him) taught his Companions the etiquette of relieving oneself, starting from entering the lavatory until exiting. This includes facing and turning one's back to the direction of the Qiblah while relieving yourself as well as forbidding the use of the right hand and the use of dung or bones to clean one's private parts from impurities. Salmān replied: "Yes he did. He prohibited us from facing the Qiblah when defecating or urinating;" meaning: yes, the Prophet (may Allah's peace and blessings be upon him) forbade us from facing the prayer direction while defecating or urinating. Thus, as long as one is relieving himself, one should neither face nor turn his back to the prayer direction, because it is the direction of the Muslims during their prayer as well as other forms of worship, and it is the noblest of directions. So it must be honored and glorified, as He, the Exalted, says: {And whoever honors the sacred things of Allah, then that is better for him with his Lord,} [Sūrat al-Hajj: 30] "And from using the right hand;" meaning: in cleaning one's private parts from impurities, because the right hand is used in pure, respectful, and praiseworthy matters. Those things which are degrading – like removing excrement from the body – should be done with the left hand, not the right. In another Hadīth: "And not to wipe (impurity) with the right hand." "Or using less than three stones;" meaning: in Istinjā’, even if one became clean with less than that, because most probably cleanliness is not achieved with less than three. This prohibition is to be applied in case one will not follow up the stones with water. In case one will use water after the stones, then it is alright to use less than three stones because the aim here is only to lessen the filth from the place, not complete purification. "Or using dung;" meaning: in Istinjā’, because it is the fodder of the animals of the jinn, as is clearly mentioned in Sahīh Muslim; a delegation from the jinn came to the Prophet (may Allah's peace and blessings be upon him) asking him about provisions, and he replied: "You can have every bone upon which the name of Allah was mentioned, and by the time it falls in your hands, it will be covered with more flesh than it used to be, and the dung is fodder for your animals." "Or bones;" meaning: he also forbade them from using bones in Istinjā’ because it is the food of the jinn – as stated in the previous Hadīth – wherein the Messenger of Allah (may Allah's peace and blessings be upon him) said: "So do not use either of them in Istinjā’ because they are the food of your brethren." Therefore, the Sunnah came to clarify that the wisdom behind that is preventing their contamination and pollution for those who feed on them, because if they were used for something filthy, their food would not be fit for eating.
Abu Hurayrah (may Allah be pleased with him) reported that he was in the company of the Prophet (may Allah's peace and blessings be upon him) once, carrying a pot of water for his ablution and cleansing purposes. While he was following him and carrying it, the Prophet (may Allah's peace and blessings be upon him) said: "Who is this?" He said: "I am Abu Hurayrah." The Prophet (may Allah's peace and blessings be upon him) said: "Bring me stones so that I may cleanse (my private parts) therewith, but do not bring any bones or animal dung." Abu Hurayrah went on narrating: "So I brought some stones, carrying them in the corner of my garment, until I put them by his side and went away." When he finished, I walked (with him) and asked: "What is wrong with bones and animal dung?" He said: "They are from the food of the Jinn. A delegation of Jinn from (the city of) Nasībayn came to me —and how good those Jinn were — and asked me for victuals. I invoked Allah for them that they would never pass by a bone or animal dung but that they would find food on them."
Narrated by Bukhari
Abu Hurayrah was walking behind the Prophet (may Allah's peace and blessings be upon him) while he was carrying a pot for the Prophet's ablution and cleansing purposes (from impurity). The Prophet (may Allah's peace and blessings be upon him) commanded him to bring him some stones which he could use to cleanse himself after answering the call of nature. He instructed him not to bring any bones or animal dung. So Abu Hurayrah brought him some stones in the corner of his garment, put them next to him, and then left. When the Prophet (may Allah's peace and blessings be upon him) had answered the call of nature, Abu Hurayrah asked him why he did not want to use bones and animal dung to cleanse himself with. The Prophet (may Allah's peace and blessings be upon him) told him that they were from the food of the Jinn. A delegation from the Jinn of Nasībayn — a famous city between Syria and Iraq — had once visited the Prophet, who lauded them, and asked him for food. So the Prophet (may Allah's peace and blessings be upon him) prayed that they would find food on any bones and animal dung that they would ever pass by. The meaning of this was further specified and clarified in Sahīh Muslim: "For you is each bone on which the name of Allah is mentioned. When it falls in your hand, it will have plenty of flesh; and each piece of dung is fodder for your beasts."
Mu‘āwiyah ibn Abu Sufyān (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Verily, the two eyes (when awake) are the string that ties up the anus, but when the two eyes sleep, the string is untied."
Narrated by Ahmad - Ad-Daarimi
Meaning of the Hadīth: "The two eyes are the string that ties up the anus", i.e. the eyes in the state of wakefulness can control the anus, and prevent anything from being discharged therefrom. If something comes out from it, one will feel it. "But when the two eyes sleep, the string is untied ", i.e. when one goes to sleep, his body muscles relax, so the string (or muscle) that controls his anus becomes loose and wind can pass freely without him feeling it. The Prophet (may Allah's peace and blessings be upon him) likened the eyes to the string that is tied on top of a bag. If the two eyes are opened, then the string will be tight around the anus, so if something comes out, one will feel it. However, if the eyes are asleep, then the string will be untied and everything inside the bag will come out without one feeling it. This is a type of simile. It is an eloquent simile which the Prophet (may Allah's peace and blessings be upon him) used to make the Shariah ruling more understandable. It is an example of the comprehensive precise speech which the Prophet (may Allah's peace and blessings be upon him) was endowed with.
Anyone who bears a calamity patiently and awaits Allah’s reward, Allah, the Exalted, will compensate him with better than what he lost either in himself or his family.
Riyadh Al-Salheen with explanation and benefits
When the believer bears patiently and awaits Allah’s reward, Allah Almighty expiates his sins.
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
Thanking Allah for His blessings is one of the reasons for their permanence and increase.
Riyadh Al-Salheen with explanation and benefits
Once something is blessed, it becomes abundant even if it is little; and once something is stripped of blessings, it becomes little even if it is abundant.
Riyadh Al-Salheen with explanation and benefits
Taqwa is a [metaphorical] light helping the individual to discern between the truth and falsehood, the good and the harmful, and the [standard practice] of Sunnah from [religious] innovation.
Riyadh Al-Salheen with explanation and benefits
A successful servant of Allah is he who chooses to do the most pious deeds bound to raise his rank on the Day of Judgment.
Riyadh Al-Salheen with explanation and benefits
Allah suffices anyone who relies on Him because He does not disappoint those hopeful of Him.
Riyadh Al-Salheen with explanation and benefits
Anyone doing good deeds will reap its fruits even if they were few; so, the individual should never look down upon any good deed.
Riyadh Al-Salheen with explanation and benefits