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﴿ وَأَتِمُّواْ ٱلۡحَجَّ وَٱلۡعُمۡرَةَ لِلَّهِۚ فَإِنۡ أُحۡصِرۡتُمۡ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۖ وَلَا تَحۡلِقُواْ رُءُوسَكُمۡ حَتَّىٰ يَبۡلُغَ ٱلۡهَدۡيُ مَحِلَّهُۥۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوۡ بِهِۦٓ أَذٗى مِّن رَّأۡسِهِۦ فَفِدۡيَةٞ مِّن صِيَامٍ أَوۡ صَدَقَةٍ أَوۡ نُسُكٖۚ فَإِذَآ أَمِنتُمۡ فَمَن تَمَتَّعَ بِٱلۡعُمۡرَةِ إِلَى ٱلۡحَجِّ فَمَا ٱسۡتَيۡسَرَ مِنَ ٱلۡهَدۡيِۚ فَمَن لَّمۡ يَجِدۡ فَصِيَامُ ثَلَٰثَةِ أَيَّامٖ فِي ٱلۡحَجِّ وَسَبۡعَةٍ إِذَا رَجَعۡتُمۡۗ تِلۡكَ عَشَرَةٞ كَامِلَةٞۗ ذَٰلِكَ لِمَن لَّمۡ يَكُنۡ أَهۡلُهُۥ حَاضِرِي ٱلۡمَسۡجِدِ ٱلۡحَرَامِۚ وَٱتَّقُواْ ٱللَّهَ وَٱعۡلَمُوٓاْ أَنَّ ٱللَّهَ شَدِيدُ ٱلۡعِقَابِ ﴾
سورة البقرة
196. And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad صلى الله عليه وسلم), the Hajj and ‘Umrah (i.e. the pilgrimage to Makkah) for Allâh. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the ‘Umrah in the months of Hajj before (performing) the Hajj, (i.e. Hajj-at-Tamattu‘ and Al-Qirân), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-Al-Harâm (i.e. non-resident of Makkah). And fear Allâh much and know that Allâh is Severe in punishment.[44]
﴿ وَأُتۡبِعُواْ فِي هَٰذِهِ ٱلدُّنۡيَا لَعۡنَةٗ وَيَوۡمَ ٱلۡقِيَٰمَةِۗ أَلَآ إِنَّ عَادٗا كَفَرُواْ رَبَّهُمۡۗ أَلَا بُعۡدٗا لِّعَادٖ قَوۡمِ هُودٖ ﴾
سورة هود
And they were [therefore] followed in this world with a curse and [as well] on the Day of Resurrection. Unquestionably, ʿAad denied their Lord; then away with ʿAad, the people of Hūd.
﴿ إِنَّآ أَعۡطَيۡنَٰكَ ٱلۡكَوۡثَرَ ﴾
سورة الكوثر
Indeed, We have granted you, [O Muḥammad], al-Kawthar.
﴿ أُوْلَٰٓئِكَ ٱلَّذِينَ لَهُمۡ سُوٓءُ ٱلۡعَذَابِ وَهُمۡ فِي ٱلۡأٓخِرَةِ هُمُ ٱلۡأَخۡسَرُونَ ﴾
سورة النمل
Those are the ones for whom there will be the worst of punishment, and in the Hereafter they are the greatest losers.
﴿ وَلَقَدۡ ضَرَبۡنَا لِلنَّاسِ فِي هَٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلٖۚ وَلَئِن جِئۡتَهُم بِـَٔايَةٖ لَّيَقُولَنَّ ٱلَّذِينَ كَفَرُوٓاْ إِنۡ أَنتُمۡ إِلَّا مُبۡطِلُونَ ﴾
سورة الروم
58. And indeed We have set forth for mankind, in this Qur’ân every kind of parable. But if you (O Muhammad صلى الله عليه وسلم) bring to them any sign or proof (as an evidence for the truth of your Prophethood), the disbelievers are sure to say (to the believers): "You follow nothing but falsehood, and magic."
﴿ أَلَمۡ تَرَ إِلَى ٱلۡمَلَإِ مِنۢ بَنِيٓ إِسۡرَٰٓءِيلَ مِنۢ بَعۡدِ مُوسَىٰٓ إِذۡ قَالُواْ لِنَبِيّٖ لَّهُمُ ٱبۡعَثۡ لَنَا مَلِكٗا نُّقَٰتِلۡ فِي سَبِيلِ ٱللَّهِۖ قَالَ هَلۡ عَسَيۡتُمۡ إِن كُتِبَ عَلَيۡكُمُ ٱلۡقِتَالُ أَلَّا تُقَٰتِلُواْۖ قَالُواْ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِي سَبِيلِ ٱللَّهِ وَقَدۡ أُخۡرِجۡنَا مِن دِيَٰرِنَا وَأَبۡنَآئِنَاۖ فَلَمَّا كُتِبَ عَلَيۡهِمُ ٱلۡقِتَالُ تَوَلَّوۡاْ إِلَّا قَلِيلٗا مِّنۡهُمۡۚ وَٱللَّهُ عَلِيمُۢ بِٱلظَّٰلِمِينَ ﴾
سورة البقرة
246. Have you not thought about the group of the Children of Israel after (the time of) Mûsâ (Moses)? When they said to a Prophet of theirs, "Appoint for us a king and we will fight in Allâh’s Way." He said, "Would you then refrain from fighting, if fighting was prescribed for you?" They said, "Why should we not fight in Allâh’s Way while we have been driven out of our homes and our children (families have been taken as captives)?" But when fighting was ordered for them, they turned away, all except a few of them. And Allâh is All-Aware of the Zâlimûn (polytheists and wrong-doers).
﴿ قَالَ مَعَاذَ ٱللَّهِ أَن نَّأۡخُذَ إِلَّا مَن وَجَدۡنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذٗا لَّظَٰلِمُونَ ﴾
سورة يوسف
He said, "[I seek] the refuge of Allāh [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust."
﴿ وَهِيَ تَجۡرِي بِهِمۡ فِي مَوۡجٖ كَٱلۡجِبَالِ وَنَادَىٰ نُوحٌ ٱبۡنَهُۥ وَكَانَ فِي مَعۡزِلٖ يَٰبُنَيَّ ٱرۡكَب مَّعَنَا وَلَا تَكُن مَّعَ ٱلۡكَٰفِرِينَ ﴾
سورة هود
42. So it (the ship) sailed with them amidst waves like mountains, and Nûh (Noah) called out to his son, who had separated himself (apart): "O my son! Embark with us and be not with the disbelievers."
﴿ ٱلَّذِينَ ءَامَنُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ وَٱلَّذِينَ كَفَرُواْ يُقَٰتِلُونَ فِي سَبِيلِ ٱلطَّٰغُوتِ فَقَٰتِلُوٓاْ أَوۡلِيَآءَ ٱلشَّيۡطَٰنِۖ إِنَّ كَيۡدَ ٱلشَّيۡطَٰنِ كَانَ ضَعِيفًا ﴾
سورة النساء
76. Those who believe, fight in the Cause of Allâh, and those who disbelieve, fight in the cause of Tâghût (Satan).[26] So fight you against the friends of Shaitân (Satan). Ever feeble indeed is the plot of Shaitân (Satan).
﴿ قُلۡ أَرَءَيۡتُمۡ إِن كَانَ مِنۡ عِندِ ٱللَّهِ ثُمَّ كَفَرۡتُم بِهِۦ مَنۡ أَضَلُّ مِمَّنۡ هُوَ فِي شِقَاقِۭ بَعِيدٖ ﴾
سورة فصلت
52. Say: "Tell me, if it (the Qur’ân) is from Allâh, and you disbelieve in it? Who is more astray than one who is in opposition far away (from Allâh’s Right Path and His obedience).
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not precede Ramadan by fasting a day or two unless a man has a habitual fast, then let him fast it."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) forbade Muslims from fasting a day or two ahead of Ramadan out of cautiousness for Ramadan, because the obligation of fasting Ramadan is based on sighting the crescent, and there is no need for affectation. However, if someone has a habitual fast, such as fasting every other day or fasting on Mondays or Thursdays, and it coincides with this time, then he may fast. This is not considered a part of anticipating Ramadan. This also applies to obligatory fasts, such as making up for missed fasts or fulfilling a vow.
‘Ā'ishah and Umm Salāmah (may Allah be pleased with both of them) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) would sometimes get up at the time of Fajr while in a state of Janābah after having sexual intercourse with his wives, then he would take a ritual bath and fast.
Narrated by Bukhari & Muslim
‘Ā'ishah and Umm Salāmah (may Allah be pleased with both of them) inform us that the Prophet (may Allah's peace and blessings be upon him) used to have sexual intercourse with his wives at night, and perhaps the time for Fajr prayer would come while he was in the state of Janābah and had not yet taken a ritual bath. If he were fasting on that day, he would complete his fast without making up for it. They mentioned this as an answer to Marwān ibn al-Hakam when he sent someone to ask them about this matter. This ruling applies in Ramadan and all other months.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting the two days: Eid al-Fitr and Eid al-Ad'ha; wearing a garment that is void of openings for hands; sitting on one’s buttocks while holding his both legs pulled back with his arms in case he wore only one garment; and praying after the Fajr and ‘Asr prayers.
Narrated by Bukhari & Muslim
In this Hadīth the Prophet (may Allah's peace and blessings be upon him) forbade fasting the two days, two types of garments, and two prayers. The two days on which fasting is forbidden are Eid al-Fitr and Eid al-Ad'ha, and the wisdom behind the prohibition of fasting these days is that it is not proper to fast on days of feast and delight. The two types of garments are wearing a garment that is void of openings for the hands, and sitting on one’s buttocks while holding his both legs pulled back with his arms in case he wore only one garment, it has been restricted in the narration of Al-Bukhāri: "If there is nothing covering his private parts." The two prayers are any prayer after the Fajr prayer and after the ‘Asr prayer; this is to eliminate any means leading to imitating the disbelievers who prostrate to the sun at the time of its rising and setting. However, it is permissible during this time to perform the obligatory prayer as well as prayers for specific reasons (i.e. entering the mosque and so on).
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever forgets while fasting and eats or drinks, let him complete his fast, for it is Allah Who fed him and gave him drink."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified that whoever eats or drinks forgetfully while fasting, whether the fast is obligatory or voluntary, should complete his fast and not break it because he did not intend to break the fast; rather, it is sustenance that Allah provided him with, and it is Allah Who fed him and gave him drink.
Abu ‘Ubayd, the ex-slave of Ibn Az'har, reported: I witnessed Eid with ‘Umar ibn al-Khattāb (may Allah be pleased with him), and he said: These are two days that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade fasting: the day of breaking your fast, and the other day in which you eat from your sacrifice.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) forbade fasting on the days of Eid al-Fitr and Eid al-Ad'ha. As for Eid al-Fitr, it is the day of breaking the fast after the month of Ramadan, and as for the day of Eid al-Ad'ha, it is the day of eating from the sacrifices.
Abu Hurayrah (may Allah be pleased with him) reported: My close friend (may Allah's peace and blessings be upon him) advised me with three: fasting three days of every month, the two Rak‘ahs of Duha, and performing Witr before I sleep."
Narrated by Bukhari & Muslim
Abu Hurayrah (may Allah be pleased with him) informs that his beloved friend and companion (may Allah's peace and blessings be upon him) advised and entrusted him with three things: First: Fasting three days of every month. Second: Performing the two Rak‘ahs (unit of prayer) of Duha (forenoon prayer) daily. Third: Performing Witr before sleeping for whoever fears not waking up at the end of the night.
‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Seek out the Night of Qadr (Decree) in the odd nights of the last ten of Ramadan."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) encouraged diligence in pursuing and seeking out the Night of Qadr by increasing good deeds. It is more likely to occur during the odd nights of the last ten nights of Ramadan every year, which are: the 21st, 23rd, 25th, 27th, and 29th nights.
Ibn ‘Umar (may Allah be pleased with him and his father) reported: Some men among the Companions of the Prophet (may Allah's peace and blessings be upon him) were shown the Night of Qadr in their dreams to be in the last seven. The Messenger of Allah (may Allah's peace and blessings be upon him) said: "I see that your visions have agreed on the last seven, so, whoever seeks it, let him seek it in the last seven."
Narrated by Bukhari & Muslim
Some men among the Prophet's Companions saw in their dreams that the Night of Qadr is in the last seven nights of Ramadan. Thereupon, the Prophet (may Allah's peace and blessings be upon him) said: I see that your visions have agreed on the last seven nights of Ramadan. So, whoever seeks it and is keen on pursuing it, let him seek it and pursue it with diligence by increasing the good deeds, as it is more likely to be in the last seven, which start from the 24th night if the month of Ramadan is thirty days, or from the 23rd night if the month is twenty-nine days.
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "When the night approaches from this side, and the day retreats from that side, then it is time for the fasting person to break his fast."
Narrated by Bukhari & Muslim
According to the Shariah, fasting time begins from dawn to sunset. In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) informs that the time of breaking the fast is when the night comes from the east and the day retreats from the west; i.e. when the sun sets In another narration: "When the night approaches from this side and the day retreats from that side and the sun sets, then it is time for the fasting person to break his fast." When this time comes, the fasting person should break his fast without delay, otherwise he will be blamed for such a delay. So, he should hasten to break his fast in obedience to Allah, the Almighty, and in compliance with His command, and in order to make the time of worship distinct from other times, and to enable himself to enjoy the permissible pleasures of life. “Then it is time for the fasting person to break his fast” has two possible meanings: 1. He is legally considered to have broken his fast once the time of breaking the fast comes, even if he has taken nothing to break it. Thus, the encouragement in some Hadīths to hasten the break of the fast refers to actual breaking, so as to accord with the Shariah meaning. 2. The time of breaking the fast has come, so he is encouraged to promptly break his fast. This meaning is more appropriate and supported by a narration of Al-Bukhāri, which reads: “The time of breaking the fast has come.”
‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: "I said: "O Messenger of Allah, I had vowed, before embracing Islam, to make I‘tikāf for one night – another narration reads: for one day – the Sacred Mosque." He said: "Then fulfill your vow."
Narrated by Bukhari & Muslim
‘Umar ibn al-Khattāb (may Allah be pleased with him) vowed in the pre-Islamic era that he would seclude himself for worship one night in the Sacred Mosque. So he asked the Prophet about the ruling regarding his vow, which he had made before embracing Islam. The Prophet (may Allah's peace and blessings be upon him) ordered him to fulfill his vow.
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