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﴿ لِلَّذِينَ ٱسۡتَجَابُواْ لِرَبِّهِمُ ٱلۡحُسۡنَىٰۚ وَٱلَّذِينَ لَمۡ يَسۡتَجِيبُواْ لَهُۥ لَوۡ أَنَّ لَهُم مَّا فِي ٱلۡأَرۡضِ جَمِيعٗا وَمِثۡلَهُۥ مَعَهُۥ لَٱفۡتَدَوۡاْ بِهِۦٓۚ أُوْلَٰٓئِكَ لَهُمۡ سُوٓءُ ٱلۡحِسَابِ وَمَأۡوَىٰهُمۡ جَهَنَّمُۖ وَبِئۡسَ ٱلۡمِهَادُ ﴾
سورة الرعد
18. For those who answered their Lord’s Call [believed in the Oneness of Allâh and followed His Messenger Muhammad صلى الله عليه و سلم i.e. Islâmic Monotheism] is Al-Husnâ (i.e. Paradise). But those who answered not His Call (disbelieved in the Oneness of Allâh and followed not His Messenger Muhammad صلى الله عليه و سلم), if they had all that is in the earth together with its like, they would offer it in order to save themselves (from the torment, but it will be in vain). For them there will be the terrible reckoning. Their dwelling-place will be Hell; and worst indeed is that place for rest.[4]
﴿ خَٰلِدِينَ فِيهَا لَا يَبۡغُونَ عَنۡهَا حِوَلٗا ﴾
سورة الكهف
108. "Wherein they shall dwell (forever). No desire will they have for removal therefrom."
﴿ إِنَّ ٱلَّذِينَ يُجَٰدِلُونَ فِيٓ ءَايَٰتِ ٱللَّهِ بِغَيۡرِ سُلۡطَٰنٍ أَتَىٰهُمۡ إِن فِي صُدُورِهِمۡ إِلَّا كِبۡرٞ مَّا هُم بِبَٰلِغِيهِۚ فَٱسۡتَعِذۡ بِٱللَّهِۖ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلۡبَصِيرُ ﴾
سورة غافر
Indeed, those who dispute concerning the signs of Allāh without [any] evidence having come to them - there is not within their breasts except pride, [the extent of] which they cannot reach. So seek refuge in Allāh. Indeed, it is He who is the Hearing, the Seeing.
﴿ وَوَهَبۡنَا لَهُۥٓ أَهۡلَهُۥ وَمِثۡلَهُم مَّعَهُمۡ رَحۡمَةٗ مِّنَّا وَذِكۡرَىٰ لِأُوْلِي ٱلۡأَلۡبَٰبِ ﴾
سورة ص
43. And We gave him (back) his family, and along with them the like thereof, as a Mercy from Us, and a Reminder for those who understand.
﴿ وَلَوۡ أَنَّهُمۡ أَقَامُواْ ٱلتَّوۡرَىٰةَ وَٱلۡإِنجِيلَ وَمَآ أُنزِلَ إِلَيۡهِم مِّن رَّبِّهِمۡ لَأَكَلُواْ مِن فَوۡقِهِمۡ وَمِن تَحۡتِ أَرۡجُلِهِمۚ مِّنۡهُمۡ أُمَّةٞ مُّقۡتَصِدَةٞۖ وَكَثِيرٞ مِّنۡهُمۡ سَآءَ مَا يَعۡمَلُونَ ﴾
سورة المائدة
And if only they had upheld [the law of] the Torah, the Gospel, and what has been revealed to them from their Lord [i.e., the Qur’ān], they would have consumed [provision] from above them and from beneath their feet.[274] Among them are a moderate [i.e., acceptable] community, but many of them - evil is that which they do.
﴿ قُلۡ كَفَىٰ بِٱللَّهِ شَهِيدَۢا بَيۡنِي وَبَيۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ﴾
سورة الإسراء
96. Say: "Sufficient is Allâh for a witness between me and you. Verily He is Ever the All-Knower, the All-Seer of His slaves."
﴿ نُسَارِعُ لَهُمۡ فِي ٱلۡخَيۡرَٰتِۚ بَل لَّا يَشۡعُرُونَ ﴾
سورة المؤمنون
Is [because] We hasten for them good things? Rather, they do not perceive.[961]
﴿ لَا تَقُمۡ فِيهِ أَبَدٗاۚ لَّمَسۡجِدٌ أُسِّسَ عَلَى ٱلتَّقۡوَىٰ مِنۡ أَوَّلِ يَوۡمٍ أَحَقُّ أَن تَقُومَ فِيهِۚ فِيهِ رِجَالٞ يُحِبُّونَ أَن يَتَطَهَّرُواْۚ وَٱللَّهُ يُحِبُّ ٱلۡمُطَّهِّرِينَ ﴾
سورة التوبة
108. Never stand you therein. Verily, the mosque whose foundation was laid from the first day on piety is more worthy that you stand therein (to pray). In it are men who love to clean and to purify themselves. And Allâh loves those who make themselves clean and pure [i.e. who clean their private parts with dust (which has the properties of soap) and water from urine and stools, after answering the call of nature].
﴿ إِنَّمَا يَعۡمُرُ مَسَٰجِدَ ٱللَّهِ مَنۡ ءَامَنَ بِٱللَّهِ وَٱلۡيَوۡمِ ٱلۡأٓخِرِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَلَمۡ يَخۡشَ إِلَّا ٱللَّهَۖ فَعَسَىٰٓ أُوْلَٰٓئِكَ أَن يَكُونُواْ مِنَ ٱلۡمُهۡتَدِينَ ﴾
سورة التوبة
The mosques of Allāh are only to be maintained by those who believe in Allāh and the Last Day and establish prayer and give zakāh and do not fear except Allāh, for it is expected that those will be of the [rightly] guided.
﴿ إِنِّي لَكُمۡ رَسُولٌ أَمِينٞ ﴾
سورة الشعراء
125. "Verily I am a trustworthy Messenger to you.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that a man came while the Prophet (may Allah's peace and blessings be upon him) was giving the Friday sermon. So he (the Prophet) said to him: "O So and so, have you prayed?" He said: 'No.' The Prophet (may Allah's peace and blessings be upon him) said: "Get up and pray two Rak‘ahs." In another narration: "Then pray two Rak‘ahs."
Narrated by Bukhari & Muslim
Sulayk al-Ghatafāni entered the Prophet's mosque while the Prophet (may Allah's peace and blessings be upon him) was giving the sermon on Friday. He sat down to listen to the sermon without performing the two-Rak‘ah mosque-greeting prayer. He was either unfamiliar with the ruling on that payer or thought that listening to the sermon was more important than performing it. The Prophet's engagement in giving the sermon did not prevent him from teaching Sulayk; rather, he addressed him asking if he had prayed in the corner of the mosque before he spotted him. When Sulayk said that he had not prayed, the Prophet commanded him to get up and pray two Rak‘ahs. According to a report in Sahīh Muslim, the Prophet asked him to pray two short Rak‘ahs. The Prophet gave instructions to the man in the presence of a big gathering for two reasons: to teach him something that he needed to learn at the time of need and to educate others as well. So for anyone entering the mosque while the Imām is giving the sermon, it is prescribed for him to pray before sitting to listen to it. This Hadīth is evidence for it, along with another Hadīth that reads: "If one of you comes to the mosque on Friday while the Imām is giving the sermon, let him pray two Rak‘ahs and keep them short." Commenting on this Hadīth in his explanation of Sahīh Muslim, An-Nawawi said: "This is an explicit text that may not be subjected to interpretation. I do not think that a scholar who is informed of this wording and believes in its authenticity would go against it."
Salāmah ibn al-Akwa‘ (may Allah be pleased with him) who was amongst those who had given the pledge of allegiance to the Prophet beneath the Tree, reported: We used to perform the Friday prayer with the Messenger of Allah (may Allah's peace and blessings be upon him) and leave at a time when the walls had no shadow for us to take shelter in. Another wording reads: "We used to perform the Friday prayer with the Messenger of Allah (may Allah's peace and blessings be upon him) after the sun had passed the meridian, then we would return and try to find shadow."
Narrated by Bukhari & Muslim
Salāmah ibn al-Akwa‘ (may Allah be pleased with him) mentioned that they used to attend the Friday prayer with the Prophet (may Allah's peace and blessings be upon him). They used to perform it early to the extent that they would listen to the two sermons, finish the prayer, and go home at a time when the walls had no enough shadow for them to take shelter in. The second version of the Hadīth states that they used to perform the Friday prayer with the Prophet (may Allah's peace and blessings be upon him) after the sun passes the meridian then they would return to their homes. Scholars have agreed that the due time of the Friday prayer ends at the same time Zhuhr prayer ends. It is preferable, though, to perform that prayer after the sun passes the meridian because this is what the Prophet (may Allah's peace and blessings be upon him) used to do most of the time. Scholars also unanimously agree on that time. However, it is permissible to perform that prayer just before the sun passes the meridian in case there is a need for that, like in extremely hot weather and there is no shadow to take shelter in, or when people want to set out for Jihad before or around the meridian time.
‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to deliver two sermons between which he used to sit. Another narration reported by Jābir (may Allah be pleased with him) reads: "The Messenger of Allah (may Allah's peace and blessings be upon him) used to deliver two sermons while standing, and he would separate them by sitting."
Al-Bayhaqi - Narrated by Bukhari & Muslim
Friday is a large all-inclusive gathering for the people of a town, and that is why, out of his wisdom, the Prophet (may Allah's peace and blessings be upon him) used to deliver two sermons on Friday to direct the people towards good and warn them against evil. He used to give the two sermons while standing on the pulpit in order to be more eloquent in teaching and reminding them, in addition to the fact that standing displays the strength and splendor of Islam. When he concluded the first sermon, he would sit for a short while in order to rest, thereby separating the first sermon from the second. Then he would stand and give the second sermon; (he did this) so that the orator would not tire and the listeners would not become bored.
Mu‘ādh ibn Anas al-Juhani (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) forbade Hibwah (a sitting position) on Friday while the Imām is delivering the sermon.
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth is abrogated as Abu Dawūd pointed out. The meaning of it is as related by Mu‘ādh ibn Anas from the Prophet (may Allah's peace and blessings be upon him) who forbade Hibwah on Friday while the Imām is delivering the sermon. Hibwah means sitting with the thighs drawn up to the belly and the calves to the thighs, held together by the arms, a belt, a turban, etc. This was forbidden by the Prophet (may Allah's peace and blessings be upon him) when the Imām is delivering the Friday sermon, for two reasons: 1. Hibwah might cause one to fall asleep and sleep through the sermon. 2. The ‘Awrah might become exposed, because most of the [ancient] Arabs only wore one piece of clothing, so sitting in this way might expose their ‘Awrah. An-Nawawi (may Allah have mercy upon him) comments: “Hibwah was a common practice among Arabs in their gatherings. If sitting this way uncovers a part of one's ‘Awrah, it is forbidden.” However, if there is no such a risk, then Hibwah is fine, because the prohibition was for a specific reason and if that reason that no longer exists, the prohibition is removed. We also know from a Hadīth that ‘Abbād ibn Tamīm reported from his uncle who said “I saw the Messenger of Allah (may Allah’s peace and blessings be upon him) lying on his back in the mosque with one of his legs over the other."
Hafsah (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) used to pray two light Rak‘ahs after the break of dawn. Another narration reads: "before the (Fajr) prayer would start."
Narrated by Bukhari
Hafsah (may Allah be pleased with her) informs us in this Hadīth about one of the regular practices of the Prophet (may Allah's peace and blessings be upon him). He used to pray two Rak‘ahs, which are the regular Sunnah prayer before Fajr. He did not pray more than two, as mentioned in the narration in Sahīh Muslim on the authority of Hafsah (may Allah be pleased with her) in which she said: "When the dawn broke, he would not pray except two light Rak‘ahs." 'Light' in this Hadīth means that he used to shorten the standing, bowing, and prostration to such an extent that ‘Ā'ishah used to wonder – as mentioned in Sahīh Al-Bukhāri – whether he had recited Sūrat al-Fātihah or not. This does not mean that he used to perform them so quickly that he would neglect some of the pillars of the prayer of standing, bowing, and prostrating. Rather, the correct meaning is that he used to shorten them in comparison to the rest of the voluntary prayers, which he would usually lengthen. "After the break of dawn", i.e. as soon as dawn broke, he would hasten to perform those two Rak‘ahs before the Iqāmah (second call to prayer) of the Fajr prayer. This means that the time for the two regular voluntary Rak‘ahs of Fajr starts at the break of dawn and lasts until the Iqāmah of the Fajr prayer.
‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: The Prophet (may Allah's peace and blessings be upon him) did not ever leave four before Zhuhr and two Rak‘ahs before morning.
Narrated by Bukhari
‘Ā’ishah (may Allah be pleased with her) informed that the Prophet (may Allah's peace and blessings be upon him) used to regularly offer the supererogatory prayers in her house without ever leaving them: four Rak‘ahs (unit of prayer) with two Taslīms before the Zhuhr prayer and two Rak‘ahs before the Fajr prayer.
’Umm Habībah, the Prophet's wife, (may Allah be pleased with her) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "Whoever regularly observes four Rak‘ahs before Zhuhr and four after it, Allah will make him forbidden to Hellfire."
The Prophet (may Allah's peace and blessings be upon him) gave glad tidings to one who constantly and regularly offers four voluntary Rak‘ahs before the Zhuhr prayer and four voluntary Rak‘ahs after it that Allah will make him forbidden to Hellfire.
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "May Allah have mercy on whoever offers four Rak‘ahs before the ‘Asr prayer."
Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
This noble Hadīth highlights the virtue of the Muslim who offers four voluntary Rak‘ahs before ‘Asr prayer, for the Prophet (may Allah's peace and blessings be upon him) supplicated Allah to have mercy upon the one who does it.
Ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "(Voluntary) prayer in both the day and night is performed two by two."
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
Explanation of the Hadīth: "(Voluntary) prayer in both the day and night is performed two by two." The origin of this Hadīth was narrated by Al-Bukhāri and Muslim with the wording: "The night prayer is to be performed in two by two." Some narrators added "and the day prayer", but this addition is weak. The meaning is that anyone wishes to perform voluntary prayers at night or in the daytime, he should make Taslīm after each two Rak‘ahs. This was explicitly stated in Sahīh Muslim in the Hadīth reported by Ibn ‘Umar (may Allah be pleased with him). When Ibn ‘Umar was asked about the meaning of "two by two", he said: "That you make Taslīm after each two Rak‘ahs." This is the opinion of the majority of scholars concerning the night prayer. In other words, it is not permissible to offer voluntary prayers at night with more than two Rak‘ahs per each prayer. Witr prayer is an exception to this ruling, and the person can perform more than two Rak‘ahs in it, because this is established by the Sunnah. In the voluntary prayers during the daytime, it is permissible for the Muslim to perform more than two Rak‘ahs per each prayer. However, it is preferable to perform them two by two as well.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The most excellent fast after Ramadan is Allah's month, Muharram, and the most excellent prayer after what is prescribed is prayer during the night."
Narrated by Muslim
Fasting in the month of Muharram, which is the first month in the Hijri calendar, is the best fast after that of Ramadan. This is because Muharram marks the beginning of a new year, so commencing it with fasting, which is a light, is the most virtuous deed. Therefore, a Muslim should fast during it and try not to miss it except for an excuse. The Prophet's statement "the month of Allah" highlights the significance and distinction of Muharram among the other months. The Hadīth also shows that praying at night is the best voluntary prayer a Muslim can offer after the obligatory ones. This is because in night prayers man achieves a high level of humbleness and submission as the heart is serene and in complete privacy with its Lord at these times. Allah, the Almighty, said: {Indeed, the hours of the night are more effective for concurrence [of heart and tongue] and more suitable for words} [Sūrat al-Muzzammil: 6]. On the other hand, the night is the time of tranquility and rest, and thus it becomes harder on the soul and tiring for the body when the person dedicates it to worship. Therefore, praying at night occupies the top of religious assignment and is the most excellent in the sight of Allah.
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