Categories
Discover our diverse collection of categories covering multiple topics to meet your various interestsDa\'wa cards that highlight great meanings of the verses of the Holy Quran and the noble prophetic hadiths in a simple style and attractive display that helps the Muslim to have a deeper understanding of his religion in an easy way
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَدۡخُلُواْ بُيُوتَ ٱلنَّبِيِّ إِلَّآ أَن يُؤۡذَنَ لَكُمۡ إِلَىٰ طَعَامٍ غَيۡرَ نَٰظِرِينَ إِنَىٰهُ وَلَٰكِنۡ إِذَا دُعِيتُمۡ فَٱدۡخُلُواْ فَإِذَا طَعِمۡتُمۡ فَٱنتَشِرُواْ وَلَا مُسۡتَـٔۡنِسِينَ لِحَدِيثٍۚ إِنَّ ذَٰلِكُمۡ كَانَ يُؤۡذِي ٱلنَّبِيَّ فَيَسۡتَحۡيِۦ مِنكُمۡۖ وَٱللَّهُ لَا يَسۡتَحۡيِۦ مِنَ ٱلۡحَقِّۚ وَإِذَا سَأَلۡتُمُوهُنَّ مَتَٰعٗا فَسۡـَٔلُوهُنَّ مِن وَرَآءِ حِجَابٖۚ ذَٰلِكُمۡ أَطۡهَرُ لِقُلُوبِكُمۡ وَقُلُوبِهِنَّۚ وَمَا كَانَ لَكُمۡ أَن تُؤۡذُواْ رَسُولَ ٱللَّهِ وَلَآ أَن تَنكِحُوٓاْ أَزۡوَٰجَهُۥ مِنۢ بَعۡدِهِۦٓ أَبَدًاۚ إِنَّ ذَٰلِكُمۡ كَانَ عِندَ ٱللَّهِ عَظِيمًا ﴾
سورة الأحزاب
O you who believe, do not enter the houses of the Prophet unless you are given permission for a meal; not so early as to wait for the meal to be prepared. But if you are invited, then enter, and when you have eaten, then disperse, without lingering for conversation. Such [behavior] causes annoyance to the Prophet; he is too shy to express it to you, but Allah is not shy of [telling] the truth. And if you ask his wives for something, ask them from behind a screen; that is purer for your hearts and their hearts. It is not lawful for you to cause annoyance to Allah’s Messenger, or to ever marry his wives after him, for that is indeed an enormous sin before Allah.
﴿ ۞ تُرۡجِي مَن تَشَآءُ مِنۡهُنَّ وَتُـٔۡوِيٓ إِلَيۡكَ مَن تَشَآءُۖ وَمَنِ ٱبۡتَغَيۡتَ مِمَّنۡ عَزَلۡتَ فَلَا جُنَاحَ عَلَيۡكَۚ ذَٰلِكَ أَدۡنَىٰٓ أَن تَقَرَّ أَعۡيُنُهُنَّ وَلَا يَحۡزَنَّ وَيَرۡضَيۡنَ بِمَآ ءَاتَيۡتَهُنَّ كُلُّهُنَّۚ وَٱللَّهُ يَعۡلَمُ مَا فِي قُلُوبِكُمۡۚ وَكَانَ ٱللَّهُ عَلِيمًا حَلِيمٗا ﴾
سورة الأحزاب
You, [O Muḥammad], may put aside whom you will of them[1206] or take to yourself whom you will. And any that you desire of those [wives] from whom you had [temporarily] separated - there is no blame upon you [in returning her]. That is more suitable that they should be content and not grieve and that they should be satisfied with what you have given them - all of them. And Allāh knows what is in your hearts. And ever is Allāh Knowing and Forbearing.
﴿ وَٱلَّذِينَ كَذَّبُواْ بِـَٔايَٰتِنَا وَٱسۡتَكۡبَرُواْ عَنۡهَآ أُوْلَٰٓئِكَ أَصۡحَٰبُ ٱلنَّارِۖ هُمۡ فِيهَا خَٰلِدُونَ ﴾
سورة الأعراف
36. But those who reject Our Ayât (proofs, evidence, verses, lessons, signs, revelations) and treat them with arrogance, they are the dwellers of the (Hell) Fire, they will abide therein forever.
﴿ قَدۡ قَالَهَا ٱلَّذِينَ مِن قَبۡلِهِمۡ فَمَآ أَغۡنَىٰ عَنۡهُم مَّا كَانُواْ يَكۡسِبُونَ ﴾
سورة الزمر
Those before them had already said it, but they were not availed by what they used to earn.
﴿ وَيَنصُرَكَ ٱللَّهُ نَصۡرًا عَزِيزًا ﴾
سورة الفتح
3. And that Allâh may help you with strong help.
﴿ وَإِبۡرَٰهِيمَ ٱلَّذِي وَفَّىٰٓ ﴾
سورة النجم
37. And of Ibrâhîm (Abraham) who fulfilled (or conveyed) all that (Allâh ordered him to do or convey):
﴿ وَمَا مَنَعَنَآ أَن نُّرۡسِلَ بِٱلۡأٓيَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلۡأَوَّلُونَۚ وَءَاتَيۡنَا ثَمُودَ ٱلنَّاقَةَ مُبۡصِرَةٗ فَظَلَمُواْ بِهَاۚ وَمَا نُرۡسِلُ بِٱلۡأٓيَٰتِ إِلَّا تَخۡوِيفٗا ﴾
سورة الإسراء
59. And nothing stops Us from sending the Ayât (proofs, evidence, signs) but that the people of old denied them. And We sent the she-camel to Thamûd as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).
﴿ وَبِٱلۡأَسۡحَارِ هُمۡ يَسۡتَغۡفِرُونَ ﴾
سورة الذاريات
18. And in the hours before dawn, they were (found) asking (Allâh) for forgiveness.
﴿ فَٱصۡبِرۡ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۚ فَإِمَّا نُرِيَنَّكَ بَعۡضَ ٱلَّذِي نَعِدُهُمۡ أَوۡ نَتَوَفَّيَنَّكَ فَإِلَيۡنَا يُرۡجَعُونَ ﴾
سورة غافر
So be patient [O Prophet]. Allah’s promise is true; whether We show you some of what We threaten them with, or cause you to die [before that], to Us they will be returned.
﴿ قَالَ هَلۡ يَسۡمَعُونَكُمۡ إِذۡ تَدۡعُونَ ﴾
سورة الشعراء
He said, “Do they hear you when you call upon them?
Ibn ‘Umar (may Allah be pleased with him) reported: When the illness of the Messenger of Allah (may Allah's peace and blessings be upon him) intensified, he was asked about leading the prayer and he said: "Order Abu Bakr to lead the people in prayer." Upon that, ‘Ā'ishah (may Allah be pleased with her) said: "Abu Bakr is a soft-hearted man; he is overcome by weeping when he recites the Qur’an." So the Messenger of Allah repeated: "Order him to lead the prayer." In another narration: ‘Ā'ishah (may Allah be pleased with her) said: "If Abu Bakr stands in your place, the people will not hear his recitation of the Qur’an on account of (his) weeping.”
Narrated by Bukhari & Muslim
When the last illness of the Messenger of Allah (may Allah's peace and blessings be upon him) became more intense, he was not able to lead the people in prayer, so he ordered those who were with him to tell Abu Bakr (may Allah be pleased with him) to lead the prayer. Abu Bakr used to weep much whenever he recited the Qur’an, so ‘Ā'ishah (may Allah be pleased with her) made an excuse for him on account of his weeping. However, in the Hadīth mentioned here, her real intention was not that Abu Bakr should not lead the prayer because of his weeping while reciting the Qur'an; rather, she feared that people would regard her father, Abu Bakr, as a bad omen for taking the place of the Prophet in leading the prayer (i.e. heralding his imminent death). So she did not show what she was hiding in her heart. In a narration in Sahīh Muslim, ‘Ā'ishah said: "By Allah, there is nothing disturbing in it for me but the idea that people may see a bad omen in the first person to take the place of the Messenger of Allah (may Allah's peace and blessings be upon him)." She said: "I tried to dissuade him twice or thrice (from appointing my father as Imām in prayer), but he ordered Abu Bakr to lead the people in prayer and said: 'You women are like the women who surrounded Yūsuf.'" He intended by saying "the women who surrounded Yūsuf" that they are like those women in the story of Prophet Yūsuf in showing outwardly what was contrary to what is in their hearts. Although he used the plural form, he intended only one woman, which is ‘Ā'ishah, just as he intended by saying "those women who surrounded Yūsuf" only one woman, which is Zulaykha, wife of the ruler of Egypt at the time of Yūsuf. The aspect of similarity between the two women is that Zulaykha invited the women and outwardly showed them hospitality, but her inward intention behind inviting them was to make them look at the beauty of Yūsuf so that they would excuse her for loving him. Likewise, ‘Ā'ishah outwardly expressed that the reason she wanted her father to be exempted from leading the prayer was that the worshipers would not hear his recitation of the Qur’an because of his weeping, whereas her real intention was her fear that people would find a bad omen in him, as explicitly mentioned in other narrations of the Hadīth, where she said: "... the only reason that I argued with him (about this matter) was that I did not feel in my heart that after him (the Prophet) the people would ever love a man who had taken his place.”
Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was brought milk mixed with water. A Bedouin was sitting on his right and Abu Bakr (may Allah be pleased with him) was sitting on his left. He drank then gave it to the Bedouin and said: "The one on the right (first) then again the one on the right."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) was brought milk mixed with water. On his right side there was a Bedouin and on his left side there was Abu Bakr. The Prophet (may Allah's peace and blessings be upon him) drank from the milk then gave it to the Bedouin, who took it and drank. Although Abu Bakr has more merit than the Bedouin, the Prophet (may Allah's peace and blessings be upon him) gave the Bedouin preference over him because he was on his right, then he said: "The one on the right then again the one on the right," meaning, start with the one on your right side then again the one on his right side and so on.
Jābir (may Allah be pleased with him) reported that on the day of the Conquest of Makkah, the Messenger of Allah (may Allah's peace and blessings be upon him) entered (Makkah) while wearing a black turban. Abu Sa‘īd ‘Amr ibn Hurayth (may Allah be pleased with him) reported: I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wearing a black turban with its ends hanging loose between his shoulders. In another narration: "The Messenger of Allah (may Allah's peace and blessings be upon him) gave a sermon while wearing a black turban."
Muslim with its two versions
The Hadīth reported by Jābir (may Allah be pleased with him) states that the Prophet (may Allah's peace and blessings be upon him) entered Makkah on the day of its conquest wearing a black turban. This indicates that it is permissible to wear black clothing. The second narration reporting that the Prophet gave a sermon while wearing a black turban shows the permissibility of wearing black clothes when delivering a sermon. However, wearing white clothing is better as reported in a Sahīh Hadīth: "The best of your clothing is the white ones." Wearing black clothes by sermon givers is permissible, but white is better. That is the Prophet's wearing a black turban in this Hadīth just shows that it is permissible. As for the other Hadīth reported by ‘Amr ibn Hurayth, saying: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wearing a black turban with its ends hanging loose between his shoulders," it indicates the permissibility of wearing a black turban and letting its ends hang down between the shoulders.
Anas ibn Mālik (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) used to breathe three times in the course of a drink.
Narrated by Bukhari & Muslim
The Messenger of Allah (may Allah's peace and blessings be upon him) used to breathe three times in the course of a drink. He would drink one time and take the container away from his mouth. He would then drink for a second and take it away, and he would do the same for a third time. He did not breathe into the container.
‘Ā'ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) would give up a deed, even though he liked to perform it, for fear that people would follow him and perform it, and it would thus become obligatory for them.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) would give up a deed, despite his love to perform it, lest people would do it as well, and therefore the deed would be made obligatory for them. The people would thus be put in a real hardship, and the Prophet (may Allah's peace and blessings be upon him) did not like to put them into hardships.
Jābir (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) bought a camel from him, and he weighed out (the price) and paid him more than his due.
Narrated by Bukhari & Muslim
There is a story behind this Hadīth, and it is mentioned here in brief. The Prophet (may Allah's peace and blessings be upon him) bought a camel from Jābir (may Allah be pleased with him). "And he weighed out for him," meaning: the Prophet (may Allah's peace and blessings be upon him) weighed the price of the camel. This is said figuratively, since the one who did the weighing in the Hadīth was Bilāl (may Allah be pleased with him) upon orders from the Prophet (may Allah's peace and blessings be upon him) as stated in the original Hadīth: "So he ordered Bilāl to weigh for me an Uqiyyah (unit of weight) and he weighed it for me, giving me more than its price." That means he paid Jābir (may Allah be pleased with him) more than his due. They used to deal with money by weight not by units, although sometimes they used it by units, but mostly by weight.
Abu ‘Abdullāh Khabbāb ibn al-Aratt (may Allah be pleased with him) reported: We complained to the Messenger of Allah (may Allah's peace and blessings be upon him) while he was lying in the shade of the Ka‘bah, placing his cloak under his head. We said: "Will you not supplicate for our victory (over our opponents)? Will you not invoke Allah for us?" He replied: "Among those who came before you, a man would be seized and held in a pit dug for him in the ground, and he would be sawed into two halves from his head, and his flesh would be torn away from his bones with iron combs, and none of this would turn him away from his religion. By Allah, Allah will bring this matter (Islam) to its completion until the traveler will walk from Sana'a to Hadramaut fearing none except Allah and the wolf for his sheep, but you are rushing things." In another narration: "Having made a pillow from his cloak, and we had faced much persecution from the polytheists."
Narrated by Bukhari
In this Hadīth, Khabbāb (may Allah be pleased with him) tells the story of the suffering that the Muslims faced from the disbelievers of the Quraysh in Makkah. They came complaining to the Prophet (may Allah's peace and blessings be upon him) while he was lying in the shade of the Ka‘bah placing his head on his cloak. The Prophet (may Allah's peace and blessings be upon him) explained that those who lived before us experienced severer trials regarding their religion. A pit would be dug for one of them and he would be thrown into it; then a saw would be brought to the top of his head and he would be sawed into two halves; and his flesh would be torn away from his bones with iron combs, which was extreme suffering. Then he swore that Allah, the Almighty, would complete this matter, meaning that He would complete the message of Islam that the Messenger (may Allah's peace and blessings be upon him) had brought. This would be done in such a way that the one traveling from Sana'a to Hadramaut would fear none except Allah and the wolf for his sheep. Then he guided his noble Companions to stop rushing things, saying: "But you are rushing things," meaning: have patience and await relief from Allah, for Allah will surely complete this matter, and things went just as the Prophet (may Allah's peace and blessings be upon him) swore they would go.
Abu Qatādah and Anas ibn Mālik (may Allah be pleased with both of them) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Verily, I would stand up for (congregational) prayer intending to prolong it, but I hear the crying of an infant, so I shorten my prayer lest I make it burdensome for his mother."
Narrated by Bukhari - Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) would start leading a congregational prayer intending to make the prayer long. However, if he heard an infant crying, he would shorten the prayer so that it would not be hard on the infant's mothers, since her heart would be distracted by the crying of her child.
‘Ā’ishah (may Allah be pleased with her) reported: Some Bedouins visited the Messenger of Allah (may Allah's peace and blessings be upon him) and they said: "Do you kiss your children?" He said: 'Yes.' They said: "By Allah we do not kiss our children." Thereupon the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Then what can I do if Allah has removed mercy from your hearts?"
Narrated by Bukhari & Muslim
Some Bedouins came to the Prophet (may Allah's peace and blessings be upon him) and (during their visit) they asked him: "Do you kiss your children?" The Prophet (may Allah's peace and blessings be upon him) replied: 'Yes.' Bedouins are normally harsh and rigorous, so they said: "We never kiss our children." So the Prophet (may Allah's peace and blessings be upon him) said: If Allah has removed mercy from your hearts, I would not be able to put it in them.
‘Ā'ishah (may Allah be pleased with her) reported: One early morning, the Messenger of Allah (may Allah's peace and blessings be upon him) went out wearing a garment with a pattern of camel saddles (or a pattern of stripes) on it, made of black hair.
Narrated by Muslim
The Mother of the Believers ‘Ā'ishah (may Allah be pleased with her) described some of the clothing of the Prophet (may Allah's peace and blessings be upon him) saying that one early morning he came out to his Companions wearing a garment that had images of camel saddles on it made from black hair - or a garment with a pattern of stripes like that in the saddle.
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