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﴿ فَكَفَرُواْ بِهِۦۖ فَسَوۡفَ يَعۡلَمُونَ ﴾
سورة الصافات
170. But (now that the Qur’ân has come) they disbelieve therein (i.e. in the Qur’ân and in Prophet Muhammad صلى الله عليه وسلم , and all that he brought, - the Divine Revelation), so they will come to know![6]
﴿ وَقَوۡمَ نُوحٖ مِّن قَبۡلُۖ إِنَّهُمۡ كَانُواْ هُمۡ أَظۡلَمَ وَأَطۡغَىٰ ﴾
سورة النجم
and [He destroyed] the people of Noah before them; they were indeed more wicked and more rebellious.
﴿ ثُمَّ مَآ أَدۡرَىٰكَ مَا يَوۡمُ ٱلدِّينِ ﴾
سورة الإنفطار
Then, what can make you know what is the Day of Recompense?
﴿ زُيِّنَ لِلنَّاسِ حُبُّ ٱلشَّهَوَٰتِ مِنَ ٱلنِّسَآءِ وَٱلۡبَنِينَ وَٱلۡقَنَٰطِيرِ ٱلۡمُقَنطَرَةِ مِنَ ٱلذَّهَبِ وَٱلۡفِضَّةِ وَٱلۡخَيۡلِ ٱلۡمُسَوَّمَةِ وَٱلۡأَنۡعَٰمِ وَٱلۡحَرۡثِۗ ذَٰلِكَ مَتَٰعُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱللَّهُ عِندَهُۥ حُسۡنُ ٱلۡمَـَٔابِ ﴾
سورة آل عمران
The love of desirable things has been made appealing to people, such as women, children, hoarded heaps of gold and silver, branded fine horses, livestock, and tilled land. These are the pleasures of the life of this world, but with Allah is the best place of return.
﴿ أُحِلَّ لَكُمۡ لَيۡلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمۡۚ هُنَّ لِبَاسٞ لَّكُمۡ وَأَنتُمۡ لِبَاسٞ لَّهُنَّۗ عَلِمَ ٱللَّهُ أَنَّكُمۡ كُنتُمۡ تَخۡتَانُونَ أَنفُسَكُمۡ فَتَابَ عَلَيۡكُمۡ وَعَفَا عَنكُمۡۖ فَٱلۡـَٰٔنَ بَٰشِرُوهُنَّ وَٱبۡتَغُواْ مَا كَتَبَ ٱللَّهُ لَكُمۡۚ وَكُلُواْ وَٱشۡرَبُواْ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلۡخَيۡطُ ٱلۡأَبۡيَضُ مِنَ ٱلۡخَيۡطِ ٱلۡأَسۡوَدِ مِنَ ٱلۡفَجۡرِۖ ثُمَّ أَتِمُّواْ ٱلصِّيَامَ إِلَى ٱلَّيۡلِۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمۡ عَٰكِفُونَ فِي ٱلۡمَسَٰجِدِۗ تِلۡكَ حُدُودُ ٱللَّهِ فَلَا تَقۡرَبُوهَاۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمۡ يَتَّقُونَ ﴾
سورة البقرة
It has been made permissible for you to be intimate with your wives on the nights of the fast. They are a garment for you just as you are a garment for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and pardoned you. So now you may have intimacy with them[84] and seek what Allah has destined for you. And eat and drink until you see the light of dawn distinct from the darkness of night, then complete the fast until nightfall. However, should you be in a devotional retreat in the mosques then do not be intimate with them. These are the limits set by Allah, so do not even come near to them. This is how Allah makes His verses clear to people, so that they may become righteous.
﴿ فِيهَا يُفۡرَقُ كُلُّ أَمۡرٍ حَكِيمٍ ﴾
سورة الدخان
On that night, every matter of wisdom is determined[3]
﴿ أُوْلَٰٓئِكَ ٱلَّذِينَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ ﴾
سورة آل عمران
22. They are those whose works will be lost in this world and in the Hereafter, and they will have no helpers.
﴿ كُلُواْ مِن طَيِّبَٰتِ مَا رَزَقۡنَٰكُمۡ وَلَا تَطۡغَوۡاْ فِيهِ فَيَحِلَّ عَلَيۡكُمۡ غَضَبِيۖ وَمَن يَحۡلِلۡ عَلَيۡهِ غَضَبِي فَقَدۡ هَوَىٰ ﴾
سورة طه
81. (Saying) eat of the Tayyibât (good lawful things) wherewith We have provided you, and commit no transgression or oppression therein, lest My Anger should justly descend on you. And he on whom My Anger descends, he is indeed perished. [Tafsir At-Tabari]
﴿ كَأَنَّهُنَّ ٱلۡيَاقُوتُ وَٱلۡمَرۡجَانُ ﴾
سورة الرحمن
As if they were rubies and coral.[1606]
﴿ يَوۡمَ لَا يُغۡنِي مَوۡلًى عَن مَّوۡلٗى شَيۡـٔٗا وَلَا هُمۡ يُنصَرُونَ ﴾
سورة الدخان
The Day when no relation[1465] will avail a relation at all, nor will they be helped -
Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever has seen me in a dream will see me when he is awake – or it is as if he has seen me while he is awake; the devil does not take my shape."
Narrated by Muslim - Narrated by Bukhari & Muslim
Scholars held different opinions regarding the interpretation of this Hadīth; some of which are as follows: First: The Hadīth addresses the people contemporaneous with the Prophet (may Allah's peace and blessings be upon him). It means that whoever saw him in a dream and had not yet made Hijrah, Allah would guide him to make Hijrah and see the Prophet (may Allah's peace and blessings be upon him) with his own eyes in wakefulness. Second: That this dream will come true in the Hereafter, because all Muslims will see him in the Hereafter, both those who saw him in the life and those who did not. Third: That he will see him in the Hereafter in a special manner in terms of closeness to him and receiving his intercession and so on. His statement: “or it is as if he has seen me while awake” is part of the narration of Imām Muslim, and he was doubtful about it as to whether the Prophet (may Allah's peace and blessings be upon him) said “then he will see me while he is awake,” or “it is as if he has seen me while he is awake.” Meaning: Whoever sees the Prophet (may Allah's peace and blessings be upon him) in a dream in his true image, it is as if he has seen him while awake. It is similar to his statement: “Whoever sees me in a dream has indeed seen me.” And his statement: “Whoever sees me in a dream then what he has seen is true.” His statement: “the devil does not take my shape,” and in another wording; “Whoever has seen me in a dream has indeed seen me for the devil is not permitted to take my shape.” Meaning: the devil cannot assume the appearance of the Prophet (may Allah's peace and blessings be upon him) in his true shape. Nevertheless, the devil may come (and trick people) saying that he is the Messenger of Allah while assume an appearance that is not the true appearance of the Prophet (may Allah's peace and blessings be upon him). This would not be the Messenger of Allah. Therefore if a person sees someone (in a dream) and his soul tells him that this is really the Prophet (may Allah's peace and blessings be upon him) then he should verify whether the description of the person he saw matches the Prophet's. If they did indeed match then he has seen the Prophet. If they do not match then it definitely was not the Prophet (may Allah's peace and blessings be upon him) but rather illusions that the devil put into the heart of the sleeping person insinuating to him that it was the Messenger, while in fact it was not him. Yazīd al-Fārisi said: “I saw the Messenger of Allah in a dream so I said to Ibn ‘Abbās: ‘I have seen the Messenger of Allah in a dream.’ Ibn ‘Abbās said: ‘The Messenger of Allah used to say: 'The devil cannot take my shape, so whoever has seen me in a dream has without doubt seen me.' Can you describe to me the man that you saw?’ I said: ‘Yes.'" After Yazīd had described him, Ibn ‘Abbās said: "If you had seen him while awake, you wouldn’t have described him better.” Meaning: If you had seen the Prophet (may Allah's peace and blessings be upon him) while you were awake, you wouldn’t have given a more accurate description of him. This is the meaning of the statement that he has truly seen the Prophet (may Allah's peace and blessings be upon him).
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 one who is riding should greet the one walking, the one who is walking should greet the one sitting, and the small group of people should greet the large one."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) guides to the etiquette of extending the greeting of peace among people: "As-salāmu ‘alaykum wa rahmatullāhi wa barakātuh" (may the peace, mercy, and blessings of Allah be upon you). The young should greet the old, the one who is riding should greet the one walking, the one who is walking should greet the one sitting, and a small group of people should greet the large one.
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) said: "The Muslim's lower garment should be halfway down the leg. There is no harm - or there is no blame - between that and the ankles. However, what is below the ankles is in the Fire. Whoever trails his lower garment out of vanity, Allah will not look at him."
Narrated by Abu Daoud & Ibn Majah & Ahmad
The Prophet (may Allah's peace and blessings be upon him) clarified that a Muslim man's Izār (whatever covers the lower half of a man's body) has three states: First: The recommended state is to reach halfway down the shin. Second: The permissible state without being disliked is to extend below that, down to the ankles, which are the two prominent bones at the joint of the shin and foot. Third: The prohibited state is to extend below the ankles, and there is a fear that one may be punished by the Fire. If worn out of arrogance, gloating, and transgression, then Allah will not look at him.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) never found fault with any food. If he liked it, he would eat; and if he disliked it, he would leave it.
Narrated by Bukhari & Muslim
The Prophet never spoke badly of any food served to him. Rather, if he liked it, he would eat it, if not, he would leave it, not belittling it.
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) said: "When any of you yawns, let him put his hand over his mouth, for indeed, the devil enters."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) instructed anyone who yawns, opening his mouth due to laziness, fullness, or similar reasons, to place his hand over his mouth to close it. This is because the devil enters if the mouth is left open, and placing the hand prevents him from entering.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not initiate the greeting of peace to the Jews or Christians, and if you meet one of them on the way, force him to narrowest part thereof."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) forbids initiating the greeting of peace to the Jews or Christians even if they are Dhimmis (free non-Muslim subjects living in a Muslim country), let alone others from the disbelievers. He (may Allah's peace and blessings be upon him) further explained that if we meet one of them on the road, we should force him to the narrowest part thereof, as the believer is the one entitled to walk in the middle of the road and the disbeliever is the one who should make way. A Muslim should in no way be abject.
‘Ali ibn Abi Tālib (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When any of you is putting on his shoes, let him start with the right foot; and when he is taking them off, let him start with the left foot. Let the right foot be the first when putting on the shoes and the last when taking them off."
Narrated by Bukhari & Muslim
It is recommended to wear the right shoe first, and it is recommended to take the left shoe off first, because of what this implies of honoring the right foot
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "None of you should walk wearing just one shoe; either wear both of them or take them both off."
Narrated by Bukhari & Muslim
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) prohibits us from walking with one shoe and tells that we should either wear both shoes or take them both off and walk barefooted. This manner shows the precision of the Islamic Shariah and the fact that it encompasses all aspects of life.
Ibn ‘Umar (may Allah be pleased with him and his father) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah does not look at the one who drags his garment out of conceit."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) warned against lengthening the garment or the lower garment below the ankles by way of conceit and arrogance, pointing out that whoever does so will deserve the severe punishment that Allah will not look at him mercifully on the Day of Judgment.
Abu al-Khattāb Qatādah reported that he asked Anas: "Was handshake common among the Companions of the Messenger of Allah (may Allah's peace and blessings be upon him)?" He replied: 'Yes.'
Narrated by Bukhari
Qatādah asked if the Companions of the Messenger of Allah used to shake hands when they meet and great each other with Salām as an extra symbol of love and honor. Shaking hands is done with the right hands and causes the sins of those doing it to be forgiven before they separate and depart. This shows the virtue of handshake upon meeting someone to talk with him or the like. However, mere meeting in the marketplace does not require handshake for this was not the practice of the Companions. In other words, if you come across people in the marketplace, it is enough to greet them with Salām only.
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