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﴿ فَأَخۡرَجۡنَٰهُم مِّن جَنَّٰتٖ وَعُيُونٖ ﴾
سورة الشعراء
Thus did We drive them[11] out of their gardens and springs,
﴿ قَالَ رَجُلَانِ مِنَ ٱلَّذِينَ يَخَافُونَ أَنۡعَمَ ٱللَّهُ عَلَيۡهِمَا ٱدۡخُلُواْ عَلَيۡهِمُ ٱلۡبَابَ فَإِذَا دَخَلۡتُمُوهُ فَإِنَّكُمۡ غَٰلِبُونَۚ وَعَلَى ٱللَّهِ فَتَوَكَّلُوٓاْ إِن كُنتُم مُّؤۡمِنِينَ ﴾
سورة المائدة
Said two men from those who feared [to disobey] upon whom Allāh had bestowed favor, "Enter upon them through the gate, for when you have entered it, you will be predominant.[254] And upon Allāh rely, if you should be believers."
﴿ وَلَقَدۡ أَرۡسَلۡنَا مِن قَبۡلِكَ رُسُلًا إِلَىٰ قَوۡمِهِمۡ فَجَآءُوهُم بِٱلۡبَيِّنَٰتِ فَٱنتَقَمۡنَا مِنَ ٱلَّذِينَ أَجۡرَمُواْۖ وَكَانَ حَقًّا عَلَيۡنَا نَصۡرُ ٱلۡمُؤۡمِنِينَ ﴾
سورة الروم
Indeed, We sent before you messengers to their people, and they came to them with clear signs. Then We took vengeance on those who persisted in wickedness, for it is incumbent upon Us to help the believers[20].
﴿ إِن يَشَأۡ يُسۡكِنِ ٱلرِّيحَ فَيَظۡلَلۡنَ رَوَاكِدَ عَلَىٰ ظَهۡرِهِۦٓۚ إِنَّ فِي ذَٰلِكَ لَأٓيَٰتٖ لِّكُلِّ صَبَّارٖ شَكُورٍ ﴾
سورة الشورى
If He willed, He could still the wind, and they would remain motionless on its surface. Indeed in that are signs for everyone patient and grateful.
﴿ وَيُعَلِّمُهُ ٱلۡكِتَٰبَ وَٱلۡحِكۡمَةَ وَٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ ﴾
سورة آل عمران
And He will teach him writing and wisdom[126] and the Torah and the Gospel
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓاْ إِذَا تَدَايَنتُم بِدَيۡنٍ إِلَىٰٓ أَجَلٖ مُّسَمّٗى فَٱكۡتُبُوهُۚ وَلۡيَكۡتُب بَّيۡنَكُمۡ كَاتِبُۢ بِٱلۡعَدۡلِۚ وَلَا يَأۡبَ كَاتِبٌ أَن يَكۡتُبَ كَمَا عَلَّمَهُ ٱللَّهُۚ فَلۡيَكۡتُبۡ وَلۡيُمۡلِلِ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ وَلۡيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبۡخَسۡ مِنۡهُ شَيۡـٔٗاۚ فَإِن كَانَ ٱلَّذِي عَلَيۡهِ ٱلۡحَقُّ سَفِيهًا أَوۡ ضَعِيفًا أَوۡ لَا يَسۡتَطِيعُ أَن يُمِلَّ هُوَ فَلۡيُمۡلِلۡ وَلِيُّهُۥ بِٱلۡعَدۡلِۚ وَٱسۡتَشۡهِدُواْ شَهِيدَيۡنِ مِن رِّجَالِكُمۡۖ فَإِن لَّمۡ يَكُونَا رَجُلَيۡنِ فَرَجُلٞ وَٱمۡرَأَتَانِ مِمَّن تَرۡضَوۡنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحۡدَىٰهُمَا فَتُذَكِّرَ إِحۡدَىٰهُمَا ٱلۡأُخۡرَىٰۚ وَلَا يَأۡبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُواْۚ وَلَا تَسۡـَٔمُوٓاْ أَن تَكۡتُبُوهُ صَغِيرًا أَوۡ كَبِيرًا إِلَىٰٓ أَجَلِهِۦۚ ذَٰلِكُمۡ أَقۡسَطُ عِندَ ٱللَّهِ وَأَقۡوَمُ لِلشَّهَٰدَةِ وَأَدۡنَىٰٓ أَلَّا تَرۡتَابُوٓاْ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةٗ تُدِيرُونَهَا بَيۡنَكُمۡ فَلَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَلَّا تَكۡتُبُوهَاۗ وَأَشۡهِدُوٓاْ إِذَا تَبَايَعۡتُمۡۚ وَلَا يُضَآرَّ كَاتِبٞ وَلَا شَهِيدٞۚ وَإِن تَفۡعَلُواْ فَإِنَّهُۥ فُسُوقُۢ بِكُمۡۗ وَٱتَّقُواْ ٱللَّهَۖ وَيُعَلِّمُكُمُ ٱللَّهُۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴾
سورة البقرة
O you who believe, when you contract a debt among yourselves for a fixed period of time, write it down, and let the scribe write it between you with fairness. The scribe whom Allah has taught should not refuse to write, so let him write, and let the debtor dictate, but he should fear Allah his Lord, and not diminish anything out of it. If the debtor is feeble-minded, weak, or unable to dictate, then let his guardian dictate fairly, and bring two witnesses from among your men; if two men are not available, then one man and two women from those whom you accept as witnesses – so that if one of them forgets, the other can remind her. The witnesses should not refuse when they are summoned. Do not be reluctant to write down your debts, whether the amount is small or large, for a fixed period of time; that is more equitable in the sight of Allah, and more supportive as evidence, and more likely to prevent doubts among yourselves. However, if you are conducting a transaction on the spot between yourselves, there is no blame upon you not to write it, but take witnesses whenever you trade with one another. Neither a scribe nor a witness should suffer harm, for if you do cause them harm, it is indeed a sin on your part. So fear Allah, for it is Allah Who teaches you, and Allah is All-Knowing of everything[172].
﴿ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِيٓ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَٰبَ وَلَمۡ يَجۡعَل لَّهُۥ عِوَجَاۜ ﴾
سورة الكهف
1. All the praises and thanks be to Allâh, Who has sent down to His slave (Muhammad صلى الله عليه وسلم) the Book (the Qur’ân), and has not placed therein any crookedness.
﴿ قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدٗا ﴾
سورة الكهف
Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"
﴿ كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ﴾
سورة المطففين
No indeed! The record of the wicked is surely in Sijjīn.
﴿ سَوَآءٌ عَلَيۡهِمۡ أَسۡتَغۡفَرۡتَ لَهُمۡ أَمۡ لَمۡ تَسۡتَغۡفِرۡ لَهُمۡ لَن يَغۡفِرَ ٱللَّهُ لَهُمۡۚ إِنَّ ٱللَّهَ لَا يَهۡدِي ٱلۡقَوۡمَ ٱلۡفَٰسِقِينَ ﴾
سورة المنافقون
It is all the same for them whether you ask forgiveness for them or do not ask forgiveness for them; never will Allāh forgive them. Indeed, Allāh does not guide the defiantly disobedient people.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to run the water around his elbows while performing ablution.
Al-Bayhaqi - Narrated by Ad-Daraqutny
This Hadīth indicates that among the obligations of ablution is to wash the hands up to the elbows. Stressing the necessity of washing the elbows thoroughly indicates that they are included in the washing of hands.
Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer of a person who does not perform ablution is invalid, and the ablution of a person who does not mention the name of Allah is invalid."
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Alla's peace and blessings be upon him) judged the prayer of a person who did not perform ablution to be invalid, and so is the ablution of a person who did not mention the name of Allah at its start. The Hadīth clearly states that that it is compulsory to mention Allah's name when beginning ablution. Therefore, intentionally leaving it invalidates one's ablution. However, leaving it out of ignorance or forgetfulness does not invalidate it.
Jābir (may Allah be pleased with him) reported: ‘Umar ibn al-Khattāb said to me: A man performed ablution and left a small part on his foot equal to the size of a nail unwashed. The Prophet (may Allah's peace and blessings be upon him) saw that and said: "Go back and perform your ablution properly." He performed it again and prayed.
Narrated by Muslim
‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) saw a man who had just finished performing ablution leaving a spot on his foot, the size of a fingernail, unwashed. He said to him while pointing to the place that was not properly washed: Go back and perform your ablution properly and perfectly and wash each organ properly with water. So, the man went back, performed ablution perfectly, and then prayed.
Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to take a ritual bath with one Sā‘ up to five Mudds, and he used to perform ablution with one Mudd.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) used to take a bath for Janābah (sexual impurity) with one Sā‘ to five Mudds and perform ablution with one Mudd. A Sā‘ equals four Mudds, and a Mudd is the amount that would fill the palms of an average-sized person.
‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: We were entrusted with the task of tending the camels. When I returned from my shift in the evening, I found the Messenger of Allah (may Allah's peace and blessings be upon him) standing and addressing the people. I heard him saying: "There is no Muslim who performs ablution well and then stands and prays two Rak‘ahs while focused on them with his heart and his face, except that Paradise will be guaranteed for him." I said: "What a fine thing this is!" Thereupon, I heard someone in front of me saying: "What he said before it was even finer." I looked and it was ‘Umar ibn al-Khattāb, who said: "I see that you have just come." He said: "If anyone of you performs ablution thoroughly and then says, 'I bear witness that there is no god but Allah and that Muhammad is the servant and Messenger of Allah', the eight gates of Paradise will be opened for him and he may enter from whichever of them he wishes."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) pointed out two great virtues while addressing the people: First: Whoever performs ablution well, thoroughly, completely, and perfectly in the prescribed manner, and gives each limb its due amount of water, and then says, I bear witness that there is no god but Allah and that Muhammad is the servant and Messenger of Allah, the eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes. Second: Whoever performs this complete and perfect ablution and then stands up and offers two Rak‘ahs, turning to them with his heart in sincerity and Khushū‘ (humility and focus), and submitting his face and all the parts of his body to Allah, Paradise will be guaranteed for him.
‘Abd Khayr (may Allah be pleased with him) reported that ‘Ali (may Allah be pleased with him) said: "If the religion was based on reason, the wiping over the sock would be done underneath rather than the on the top. However, I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wiping over the top of his leather socks."
Narrated by Abu Daoud
‘Ali (may Allah be pleased with him) said that if the religion were to be based on reason instead of revelation, then wiping the bottom of the socks would be more appropriate than wiping over the top, as the bottom part is what touches the ground and dirt and therefore would make more sense to wipe the bottom. However, Islamic law says the otherwise, and adherence to it is obligatory and anything suggesting otherwise should be disregarded. ‘Ali saw the Prophet (may Allah's peace and blessings be upon him) wiping over the top of his sock. What the Prophet (may Allah's peace and blessings be upon him) did, conforms with common sense from another aspect. That is because, if he wiped the bottom of his sock with water, it would result in it picking up impurities, so instead, he wiped over the top to remove any dust that was stuck there, as the top of the sock is what is seen and thus wiping it makes more sense. Significantly, none of the rulings of Islamic law contradicts sound intellect; however, this is sometimes hidden from people of intellect (humans).
Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you makes ablution and puts on his leather socks, let him pray while having them on, and let him wipe over them without taking them off, if he wishes, except in the state of Janābah (major ritual impurity)."
Narrated by Ad-Daraqutny
The Prophet (may Allah's peace and blessings be upon him) clarifies that if a Muslim puts on his leather socks after performing ablution, then later he becomes in the state of Hadath (minor ritual impurity) and wants to make ablution, he is permitted to wipe over them if he wishes. He can pray while having them on without taking them off for a specific period unless he becomes in the state of Janābah, in which case he must take off the leather socks to take a ritual bath.
‘Urwah reported that ‘Ā’ishah (may Allah be pleased with her) said: “The Prophet (may Allah's peace and blessings be upon him) kissed some of his wives, and then went out for prayer without making ablution.” ‘Urwah said to her: "Who is she, if not you?" So she laughed.
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says that the Prophet (may Allah's peace and blessings be upon him) kissed one of his wives, then he went to prayer without performing ablution. 'Urwah who narrated the Hadīth from ‘Ā’ishah recognized that the anonymous wife was ‘Ā’ishah herself. When he remarked that, she laughed in confirmation of his correct perception. That the Prophet did not make a new ablution indicates that touching or kissing one's wife does not invalidate one's ablution, whether with lust or without. The original state is the validity of one's ablution, which does not become invalid, unless there is an indisputable proof. There is no such proof on the termination of the state of ablution at all when touching one's wife. As for the Qur'anic reference to touching women, it means having sexual intercourse with one's wife, according to Ibn ‘Abbās and a group of scholars. Since kissing one's wife is mostly with lust, this indicates that touching one's wife with lust does not terminate one's ablution. The ablution is terminated only when kissing or touching is accompanied with ejaculation.
Talq ibn ‘Ali (may Allah be pleased with him) reported: We went to the Prophet (may Allah's peace and blessings be upon him) and a man, who seemed to be a Bedouin, came forward and said: "O Prophet, what do you say regarding the man who touches his penis after making ablution?" The Prophet (may Allah's peace and blessings be upon him) said: "Is it not but a piece of him." Or he said: "a part of him."
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
The question: "What do you say regarding the man who touches his penis after making ablution?", i.e. what is the religious ruling regarding touching the penis after making ablution; is there anything that one has to do? In a narration from Ahmad: "A man touches his penis in the prayer, does he have to make ablution (again)?" He (the Prophet) said: "No, it is only a part of you." The statement: "Is it not but a piece of him," or "a part of him", i.e. the penis is like the rest of the body parts. If someone who is in the state of ablution touches his hand or leg or nose or head, this will not nullify his ablution. The same applies if he touches his penis. This Hadīth is either abrogated or it is understood to mean touching the penis with a barrier, such as touching it from over the clothes. As for touching it directly with the hand, this nullifies ablution as stated in other Hadīths.
’Umm ‘Atiyyah (may Allah be pleased with her), the one who pledged allegiance to the Prophet (may Allah's peace and blessings be upon him), reported: After becoming pure (from menstruation), we would not consider brownish and yellowish discharges to be of any significance.
Literally narrated by Abu Daoud but narrated by Bukhari without the words, "After purification"
The female Companion ’Umm ‘Atiyyah (may Allah be pleased with her) reported that after attaining purity from menstruation, women, during the lifetime of the Prophet (may Allah's peace and blessings be upon him), would not consider the fluid discharged from the vagina - which tends to be blackish or yellowish - to be menses. Hence, such a discharge did not stop them from praying or fasting.
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
Good intention leads its holder to good things.
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
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
Good deeds are means to alleviating adversity.
Riyadh Al-Salheen with explanation and benefits
“The righteousness of the heart results from the righteousness of deeds, and the righteousness of deeds results from the righteousness of intention.”
Riyadh Al-Salheen with explanation and benefits
Repentance is a cause for success, which is why a true successful person is the one seeking and committing to a means leading to success.
Riyadh Al-Salheen with explanation and benefits
Hastening to repentance is one of the causes to earning the pleasure of Allah with His servant.
Riyadh Al-Salheen with explanation and benefits
A believer who loves a people of faith becomes one of them even if his deeds are comparatively less.
Riyadh Al-Salheen with explanation and benefits