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﴿ عَمَّ يَتَسَآءَلُونَ ﴾
سورة النبأ
1. What are they asking (one another) about?
﴿ ٱلَّذِينَ يَتَّبِعُونَ ٱلرَّسُولَ ٱلنَّبِيَّ ٱلۡأُمِّيَّ ٱلَّذِي يَجِدُونَهُۥ مَكۡتُوبًا عِندَهُمۡ فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ يَأۡمُرُهُم بِٱلۡمَعۡرُوفِ وَيَنۡهَىٰهُمۡ عَنِ ٱلۡمُنكَرِ وَيُحِلُّ لَهُمُ ٱلطَّيِّبَٰتِ وَيُحَرِّمُ عَلَيۡهِمُ ٱلۡخَبَٰٓئِثَ وَيَضَعُ عَنۡهُمۡ إِصۡرَهُمۡ وَٱلۡأَغۡلَٰلَ ٱلَّتِي كَانَتۡ عَلَيۡهِمۡۚ فَٱلَّذِينَ ءَامَنُواْ بِهِۦ وَعَزَّرُوهُ وَنَصَرُوهُ وَٱتَّبَعُواْ ٱلنُّورَ ٱلَّذِيٓ أُنزِلَ مَعَهُۥٓ أُوْلَٰٓئِكَ هُمُ ٱلۡمُفۡلِحُونَ ﴾
سورة الأعراف
157. Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad صلى الله عليه وسلم) whom they find written with them in the Taurât (Torah) (Deut, xviii 15) and the Injeel (Gospel) (John xiv, 16)[8], - he commands them for Al-Ma‘rûf (i.e. Islâmic Monotheism and all that Islâm has ordained); and forbids them from Al-Munkar (i.e. disbelief, polytheism of all kinds, and all that Islâm has forbidden); he allows them as lawful At-Tayyibât (i.e. all good and lawful as regards things, deeds, beliefs, persons, foods), and prohibits them as unlawful Al-Khabâ’ith (i.e. all evil and unlawful as regards things, deeds, beliefs, persons and foods), he releases them from their heavy burdens (of Allâh’s Covenant with the children of Israel), and from the fetters (bindings) that were upon them. So those who believe in him (Muhammad صلى الله عليه وسلم), honour him, help him, and follow the light (the Qur’ân) which has been sent down with him, it is they who will be successful[9].
﴿ مُتَّكِـِٔينَ عَلَىٰ فُرُشِۭ بَطَآئِنُهَا مِنۡ إِسۡتَبۡرَقٖۚ وَجَنَى ٱلۡجَنَّتَيۡنِ دَانٖ ﴾
سورة الرحمن
54. Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand.
﴿ فَٱتَّخَذۡتُمُوهُمۡ سِخۡرِيًّا حَتَّىٰٓ أَنسَوۡكُمۡ ذِكۡرِي وَكُنتُم مِّنۡهُمۡ تَضۡحَكُونَ ﴾
سورة المؤمنون
But you took them in mockery until they made you forget My remembrance, and you used to laugh at them.
﴿ فَمَآ ءَامَنَ لِمُوسَىٰٓ إِلَّا ذُرِّيَّةٞ مِّن قَوۡمِهِۦ عَلَىٰ خَوۡفٖ مِّن فِرۡعَوۡنَ وَمَلَإِيْهِمۡ أَن يَفۡتِنَهُمۡۚ وَإِنَّ فِرۡعَوۡنَ لَعَالٖ فِي ٱلۡأَرۡضِ وَإِنَّهُۥ لَمِنَ ٱلۡمُسۡرِفِينَ ﴾
سورة يونس
83. But none believed in Mûsâ (Moses) except the offspring of his people, because of the fear of Fir‘aun (Pharaoh) and his chiefs, lest they should persecute them; and verily, Fir‘aun (Pharaoh) was an arrogant tyrant on the earth, he was indeed one of the Musrifûn (polytheists, sinners and transgressors, those who give up the truth and follow the evil, and commit all kinds of great sins).
﴿ ٱلَّذِينَ إِذَا ذُكِرَ ٱللَّهُ وَجِلَتۡ قُلُوبُهُمۡ وَٱلصَّٰبِرِينَ عَلَىٰ مَآ أَصَابَهُمۡ وَٱلۡمُقِيمِي ٱلصَّلَوٰةِ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ﴾
سورة الحج
those whose hearts are filled with awe when Allah is mentioned, and those who patiently endure whatever may befall them, and who establish prayer and spend out of what We have provided for them.
﴿ وَلَقَد تَّرَكۡنَا مِنۡهَآ ءَايَةَۢ بَيِّنَةٗ لِّقَوۡمٖ يَعۡقِلُونَ ﴾
سورة العنكبوت
And We have certainly left of it a sign as clear evidence for a people who use reason.
﴿ وَجَعَلَنِي مُبَارَكًا أَيۡنَ مَا كُنتُ وَأَوۡصَٰنِي بِٱلصَّلَوٰةِ وَٱلزَّكَوٰةِ مَا دُمۡتُ حَيّٗا ﴾
سورة مريم
31. "And He has made me blessed wheresoever I be, and has enjoined on me Salât (prayer), and Zakât, as long as I live."
﴿ وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا صُمّٞ وَبُكۡمٞ فِي ٱلظُّلُمَٰتِۗ مَن يَشَإِ ٱللَّهُ يُضۡلِلۡهُ وَمَن يَشَأۡ يَجۡعَلۡهُ عَلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ ﴾
سورة الأنعام
Those who reject Our verses are deaf and dumb in the depths of darkness. Whomever Allah wills, He causes him to stray and whomever He wills, He leads him to a straight path.
﴿ قَالَا رَبَّنَا ظَلَمۡنَآ أَنفُسَنَا وَإِن لَّمۡ تَغۡفِرۡ لَنَا وَتَرۡحَمۡنَا لَنَكُونَنَّ مِنَ ٱلۡخَٰسِرِينَ ﴾
سورة الأعراف
They said, "Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers."
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: I went to Qubā’ with the Messenger of Allah (may Allah's peace and blessings be upon him) on Monday. On reaching (the locale of) Banu Sālim, the Messenger of Allah (may Allah's peace and blessings be upon him) stood at ‘Itbān’s door and called out to him loudly. He came out dragging his lower garment. When he saw that, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "We made the man hurry." ‘Itbān said: "O Messenger of Allah, if a man parts from his wife suddenly (during sexual intercourse) without discharging semen, what will he be required to do?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is water (seminal discharge) that makes water (ritual bath) obligatory."
Narrated by Muslim
This Hadīth that was reported by Abu Sa‘īd al-Khudri indicates that ritual bath becomes obligatory after ejaculation. The first 'water' mentioned in the Hadīth refers to seminal fluid, whereas the second "water" refers to water that is commonly known. The Hadīth indicates that the obligation of ritual bath is restricted to ejaculation and that no ritual bath is due when the two circumcised parts meet. However, this ruling was abrogated and ritual bath has become obligatory when sexual intercourse takes place, even if there is no ejaculation. This is proven by this Hadīth: "If the two circumcised parts meet, ritual bath becomes obligatory."
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever takes a bath on Friday, like the bath taken from sexual impurity, and then goes (to the mosque) is like the one who offers a camel as a sacrifice; whoever goes at the second hour is like the one who offers a cow as a sacrifice; whoever goes at the third hour is like the one who offers a horned ram as a sacrifice; whoever goes at the fourth hour is like the one who offers a chicken as a sacrifice; and whoever goes at the fifth hour is like one who offers an egg as a sacrifice. When the Imām comes out, the angels come to listen to the Dhikr."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) tells about the merit of going early to the Friday prayer. Earliness starts from sunrise to the coming of the Imām. This is five hours, to be divided into five parts across the time from the rise of the sun to the entering of Imām and ascending the pulpit to deliver the sermon: First: He who takes a complete bath, like the one taken after sexual impurity, and then goes to the mosque on Friday at the first hour is like the one who gives a camel in charity. Second: He who goes at the second hour is like the one who gives a cow in charity. Third: He who goes at the third hour is like the one who gives a horned ram - a male sheep - in charity. Fourth: He who goes at the fourth hour is like the one who gives a chicken in charity. Fifth: He who goes at the fifth hour is like the one who gives an egg in charity. When the Imām comes out, the angels standing at the doors stop recording the names of those who enter the mosque and come to listen to the Dhikr and sermon.
‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever of you comes to attend the Friday prayer, let him take a shower."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) affirms that it is recommended for whoever wants to attend the Friday prayer to take a shower like that which he takes from Janābah (major ritual impurity).
Abu Hurayrah (may Allah be pleased with him) reported: A man asked the Messenger of Allah (may Allah's peace and blessings be upon him), saying: O Messenger of Allah, we travel by sea, and we carry with us a little water. If we make ablution with it, we will be thirsty. Can we make an ablution with the seawater? The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Its water is purifying, and its dead animals are lawful."
A man asked the Prophet (may Allah's peace and blessings be upon him), saying: We travel by sea for fishing, trade, and the like, and we carry with us a small amount of potable water. If we use the drinking water for making ablution and Ghusl (ritual bath), it will run out and we will find nothing to drink. So, is it permissible for us to make ablution using seawater? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said about the seawater: Its water is pure and purifying, so it is permissible to use it for ablution and Ghusl; and it is lawful to eat what comes out of it, including fish, whales, and others, even if found dead and floating on its surface without being fished.
‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about water that is frequented by animals and beasts of prey, and he (may Allah's peace and blessings be upon him) said: "If the water is two pitchers, it will bear no impurity."
The Prophet (may Allah's peace and blessings be upon him) was asked about the ruling on the purity of the water that is frequented by animals and beasts of prey to drink from it and the like. He (may Allah's peace and blessings be upon him) said: If the amount of water can fill two big pitchers, i.e., 210 liters, then it is a big amount of water that does not become impure unless one of its three characteristics, namely its color, taste, and smell, is changed because of some impurity.
Umm Salamah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "He who drinks - another narration reads: He who eats or drinks - in a vessel (made) of gold or silver has, in fact, swallowed in his stomach fire from Hell."
Narrated by Bukhari & Muslim
This Hadīth contains a severe warning for whoever uses vessels made of, coated with, or adorned with gold or silver. The horrible sound of the punishment of Hellfire would be heard in the bellies of those who do so. This is because this act involves imitating the disbelievers, arrogance, and breaking the hearts of the poor, while, indeed, Islam aims at safeguarding Muslims from extravagance and degeneration. This is also because both gold and sliver were, until recently, used as currencies; thus using them as vessels or antiques, etc. paralyzes the commercial system and unnecessarily impedes the fulfillment of required and essential needs. The prohibition in the Hadīth is not restricted to using these as vessels for food or drink; it rather extends to cover any other usage, unless permitted by Shariah like jewelry for women.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Were it not that I would cause difficulty for my followers, I would command them to use the tooth-stick with every prayer.”
An-Nasaa’i - Narrated by Ahmad - Maalik
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) makes clear that were it not for his fear to cause difficulty and hardship for his followers, he would command and obligate them to use the tooth-stick with every ablution. But, out of his mercy and compassion towards them, he did not do that. Instead of prescribing it as an obligation, he made it a recommended act of Sunnah, whose performance brings reward, yet there is no punishment for failure to do it.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If any of you wakes up from his sleep, let him blow water out of his nose three times, as the devil spends the night on his nostrils."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) urges anyone who wakes up from his sleep to make Istinthar, i.e., blowing water out of the nose after sniffing it, three times because the devil spends the night on the nostril, which is the whole nose.
‘Abdullāh ibn Zayd (may Allah be pleased with him) reported that he saw the Messenger of Allah (may Allah's peace and blessings be upon him) perform ablution; he rinsed his mouth thrice and blew water out of his nose thrice. He then washed his face thrice and his right and left forearms thrice, then he took more water and wiped over his head, and then he washed his feet until he cleaned them.
Narrated by Muslim
‘Abdullāh ibn Zayd (may Allah be pleased with him) informs us of the manner in which the Prophet (may Allah's peace and blessings be upon him) performed ablution. He tells us that when he performed ablution, he took water into his mouth, swirled it around, and spat it out; that he then took water into his nose and blew out the mucus and whatever else; and that he then washed his face thrice, then his right forearm up to the elbow thrice, and then the left forearm up to the elbow thrice. Then he wiped his head with new water and then washed his feet up to the ankles until all the dirt was removed from them.
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) performed ablution and passed a wet hand on his forelock, over the turban, and over the two leather socks.
Narrated by Muslim
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) wiped over his forelock, which is the front of his head at the hairline, then he completed the wiping over his turban. He did not suffice with wiping part of his head; rather, he completed wiping his head by wiping over the turban. From the Prophet's guidance as well is wiping over the leather socks, as mentioned in this Hadīth and others.
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