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
﴿ فَٱسۡجُدُواْۤ لِلَّهِۤ وَٱعۡبُدُواْ۩ ﴾
سورة النجم
So prostrate to Allah and worship [Him].
﴿ ۞ وَيَطُوفُ عَلَيۡهِمۡ غِلۡمَانٞ لَّهُمۡ كَأَنَّهُمۡ لُؤۡلُؤٞ مَّكۡنُونٞ ﴾
سورة الطور
They will be served by their servant boys, as if they were well-protected pearls.
﴿ وَأُمۡلِي لَهُمۡۚ إِنَّ كَيۡدِي مَتِينٌ ﴾
سورة الأعراف
I will give them respite, but My plan is firm.
﴿ كَلَّآ إِنَّ ٱلۡإِنسَٰنَ لَيَطۡغَىٰٓ ﴾
سورة العلق
Indeed, man transgresses
﴿ أَلَّا تَطۡغَوۡاْ فِي ٱلۡمِيزَانِ ﴾
سورة الرحمن
8. In order that you may not transgress (due) balance.
﴿ لَّا يَمَسُّهُۥٓ إِلَّا ٱلۡمُطَهَّرُونَ ﴾
سورة الواقعة
that none can touch except the purified ones[12] –
﴿ فَلَمَّا رَأَوۡاْ بَأۡسَنَا قَالُوٓاْ ءَامَنَّا بِٱللَّهِ وَحۡدَهُۥ وَكَفَرۡنَا بِمَا كُنَّا بِهِۦ مُشۡرِكِينَ ﴾
سورة غافر
But when they saw Our punishment, they said, “We believe in Allah alone, and we reject what we used to associate with Him.”
﴿ ٱلۡمَالُ وَٱلۡبَنُونَ زِينَةُ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَٱلۡبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيۡرٌ عِندَ رَبِّكَ ثَوَابٗا وَخَيۡرٌ أَمَلٗا ﴾
سورة الكهف
Wealth and children are the adornments of the life of this world, but the lasting righteous deeds are better with your Lord in reward and better in hope.
﴿ ٱصۡلَوۡهَا فَٱصۡبِرُوٓاْ أَوۡ لَا تَصۡبِرُواْ سَوَآءٌ عَلَيۡكُمۡۖ إِنَّمَا تُجۡزَوۡنَ مَا كُنتُمۡ تَعۡمَلُونَ ﴾
سورة الطور
Burn in it, whether you bear it patiently or impatiently, it makes no difference to you[8]; you are recompensed only for what you used to do.”
﴿ سَنُلۡقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعۡبَ بِمَآ أَشۡرَكُواْ بِٱللَّهِ مَا لَمۡ يُنَزِّلۡ بِهِۦ سُلۡطَٰنٗاۖ وَمَأۡوَىٰهُمُ ٱلنَّارُۖ وَبِئۡسَ مَثۡوَى ٱلظَّٰلِمِينَ ﴾
سورة آل عمران
151. We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allâh, for which He had sent no authority; their abode will be the Fire and how evil is the abode of the Zâlimûn (polytheists and wrong-doers).
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "When one of you betroths a woman, if he can look at what urges him to marry her, let him do so." So I proposed to a girl and would hide for her until I saw what urged me to marry her, so I married her.
Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth indicates the desirability for a man to look at the woman whom he wants to marry. It is permissible to look at the face and the hands, for the face indicates beauty and the palms indicate plumpness or otherwise. This is the opinion adopted by most scholars. It is not required to seek the woman's consent to look at her. One may look when the woman is unaware of him, without knowing beforehand that he will look at her. In this respect, the Companion Jābir (may Allah be pleased with him) did so. If a man cannot look at the woman, he may send a woman whom he trusts to look at her and describe her to him. It is permissible to do this because it is more expected that the future spouses will live together amicably as their marriage was based on acquaintance, and so they would, most probably, not regret getting married to each other.
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported: I went to the Prophet (may Allah's peace and blessings be upon him) and spoke to him about a woman whom I wanted to engage. So he said: "Go and look at her, for that is more likely to create love between you." I went to a woman from among the Ansār and proposed to her through her parents. I told them what the Prophet (may Allah's peace and blessings be upon him) had said; and it was as if they did not like that. Then I heard that woman, behind her curtain, say: "If the Messenger of Allah (may Allah's peace and blessings be upon him) told you to do that, then do it, otherwise I adjure you by Allah (not to do so)." It was as if she regarded that as a serious matter. I looked at her and married her. And he mentioned how well he got along with her.
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Ahmad
This Hadīth indicates the desirability of looking at the woman whom one wants to marry, for this is more likely to develop harmony and agreement between them. So when they get married, they would have known each other, and thus would not regret their decision. For this reason, Al-Mughīrah (may Allah be pleased with him) went to consult the Prophet (may Allah's peace and blessings be upon him) about marrying a woman. The Prophet (may Allah's peace and blessings be upon him) commanded him to look at her so as to make sure that there is concord between them. This Hadīth also indicates the obligation of accepting whatever is reported from the Prophet (may Allah's peace and blessings be upon him) without the least discomfort, for the Prophet (may Allah's peace and blessings be upon him) commands nothing but good and righteousness.
Muhammad ibn Maslamah (may Allah be pleased with him) reported: I engaged a woman, so I would hide for her among palm trees that belonged to her until I saw her. It was said to him: "Did you do that despite the fact that you are a Companion of the Messenger of Allah (may Allah's peace and blessings be upon him)?" He said: "I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'If Allah casts the desire to engage a woman in the heart of a man, it is Okay for him to look at her.'"
Narrated by Ibn Majah - Narrated by Ahmad
This Hadīth shows that Muhammad ibn Maslamah (may Allah be pleased with him) wanted to engage a woman. He would hide for her so as to see her. A Tābi‘i saw him and was amazed at his attitude. So Muhammad told him that he based his behavior on the Prophet's command that if a man wants to engage a woman, such that Allah has cast an inclination to marrying her in his heart, he should look at her. Therefore, it is recommended to look at one's prospective wife even without her knowledge. In this respect, one might hide for her, which is only permissible for this necessity.
Ibn ‘Abbās (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''A previously-married woman is more entitled to give a decision about her marriage than her guardian, whereas a virgin's permission is to be sought. Her permission is her silence.''
Narrated by Muslim
This Hadīth indicates that a previously-married woman is worthier than her guardian of giving herself in marriage. This means that her guardian should not marry her off until she permits him by expressing her will, because she is worthier than him of approving the contract. If she does not agree, her guardian will have no say. However, a virgin who is of age should be approached for her permission. Her silence suffices as her permission. Yet, she must not be forced to get married.
Ibn ‘Abbās (may Allah's peace and blessings be upon him) reported that a virgin girl came to the Prophet (may Allah's peace and blessings be upon him) and said that her father had married her off although she hated [that marriage]. Therefore, the Prophet (may Allah's peace and blessings be upon him) gave her the choice.
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth shows that a young virgin woman who had not married before came to the Prophet (may Allah's peace and blessings be upon him) and told him that her father wanted to marry her off to a man without her consent and permission. Therefore, the Prophet (may Allah's peace and blessings be upon him) gave her the choice to stay in marriage with that man, in order to affirm her father's decision, or dissolve the marriage contract. That is what the Prophet (may Allah's peace and blessings be upon him) decided, for women's permission is essential in marriage according to Islamic law. So the guardian of a woman may not marry her off except with her permission and consent. If she is virgin, sane, and of age, she can choose to stay in marriage or refuse. Honoring the opinion of adult virgin women and the impermissibility of forcing them is the view adopted by the Permanent Committee for Islamic Research and Iftaa', Saudi Arabia.
‘Ali (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "May Allah curse the Muhallil and the Muhallal lahu."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
When a wife is divorced for the third time, she is no longer lawful for her husband until she is married to another man, who should consummate marriage with her. Therefore, some people resort to circumventing legal rulings. An ex-husband would arrange with another man to marry his irrevocably divorced woman through a sham marriage and then divorce her, not intending the Shariah-approved marriage thereby, but with the sole purpose of rendering the irrevocably divorced wife lawful to her ex-husband. Due to such circumvention of Islamic rulings, and for the meanness and the lack of a sense of honor involved in this behavior, the Prophet (may Allah's peace and blessings be upon him) forbade this kind of marriage and invoked curse and expulsion of Allah's mercy on the Muhallil and the Muhallah lahu.
‘Ā’ishah (may Allah be pleased with her) reported: A man divorced his wife three times, then another man married her and divorced her before consummating the marriage with her. Her first husband wanted to remarry her, and the Prophet (may Allah's peace and blessings be upon him) was asked about that. He said: "No, not until the second husband tastes of her sweetness what the first one tasted."
Narrated by Bukhari & Muslim
The wife of Rifā‘ah al-Qurazi came to the Prophet (may Allah's peace and blessings be upon him) and told him that she was married to Rifā‘ah but that he then divorced her thrice, making the divorce irrevocable. She added that she then got married to ‘Abdur-Rahmān ibn Az-Zabīr, who also divorced her after his failure to have sexual intercourse with her. Her first husband wanted to remarry her, and she asked the Prophet (may Allah's peace and blessings be upon him) about that. The Messenger of Allah (may Allah’s peace and blessings be upon him) forbade this remarriage and told her that the permissibility of her remarriage to Rifā‘ah is conditional on having had sexual intercourse with her last husband.
Jābir (may Allah be pleased with him) reported: The Jews used to say: "If one has sexual intercourse with his wife from her back, then she will deliver a squint-eyed child." So this verse was revealed: {Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish.} [Sūrat al-Baqarah: 223]
Narrated by Bukhari & Muslim
The Jews used to be strict regarding the positions of sexual intercourse without any knowledge to support that. The Aws and Khazraj tribes used to follow their sayings and actions because they were People of the Book. An example of their false beliefs is their claim that if a man had sexual intercourse with his wife in her vagina from her back, any child destined to be born out of this intercourse would be squint-eyed. Hence, Allah, the Exalted, revealed the following verse: {Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish} [Sūrat al-Baqarah: 223]. This verse refutes their claim and shows that Allah permits this position as long as it is done in the vaginal passage.
Judhāmah bint Wahb, sister of ‘Ukkāshah, reported: I was there when the Messenger of Allah (may Allah's peace and blessings be upon him) said to some people: "I was about to forbid sexual intercourse during the breastfeeding period until I considered that the Romans and the Persians do it without any harm done to their children thereby." Then they asked him about coitus interruptus, so the Messenger of Allah (may Allah's peace and blessings be upon him) said: "That is the hidden Wa’d (burying children alive)." ‘Ubaydullāh added to his Hadīth, which he reported from Al-Muqri: "This refers to {And when the girl [who was] buried alive is asked.} [Sūrat At-Takwīr: 8]"
Narrated by Muslim
This Hadīth shows that the Prophet (may Allah's peace and blessings be upon him) wanted to forbid having intimate relations with one's wife during the suckling period, for it was common among the Arabs that doing so would cause harm to the baby. However, he did not forbid it once he came to know for sure that some peoples, like the Persians and the Romans, reported that no harm was caused to their children on account of doing this. The Prophet (may Allah's peace and blessings be upon him) was asked about ejaculating outside the vagina. He likened this to a pre-Islamic practice, when the Arabs used to bury their girls alive. The difference between both practices is that the infanticide was done openly, yet coitus interruptus is done privately.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that a man said: "O Messenger of Allah, I have a slave-girl, and I do coitus interruptus with her, fearing that she might conceive. I just want what men want. Meanwhile, the Jews say that coitus interruptus is minor infanticide." He said: "The Jews told a lie. If Allah intends to create it, you cannot prevent it."
Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth refutes the Jewish claim that pregnancy is impossible with coitus interruptus in the sense that it is like the termination of procreation through infanticide. The Prophet (may Allah's peace and blessings be upon him) asserts that this a lie. He says that pregnancy, despite coitus interruptus, is possible. In this case, if Allah wants to create, He will, and vice versa. So coitus interruptus is not really infanticide. Therefore, the Prophet (may Allah's peace and blessings be upon him) allowed the Companion to do it and refuted the claim of the Jews.
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