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﴿ فَبِأَيِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ ﴾
سورة النجم
Then which of the favors of your Lord do you doubt?
﴿ يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُواْ رَبَّكُمۡ وَٱخۡشَوۡاْ يَوۡمٗا لَّا يَجۡزِي وَالِدٌ عَن وَلَدِهِۦ وَلَا مَوۡلُودٌ هُوَ جَازٍ عَن وَالِدِهِۦ شَيۡـًٔاۚ إِنَّ وَعۡدَ ٱللَّهِ حَقّٞۖ فَلَا تَغُرَّنَّكُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلۡغَرُورُ ﴾
سورة لقمان
O people, fear your Lord and dread a day when no father will avail his son, nor will a son avail his father anything. The promise of Allah is true, so do not let the life of this world deceive you, nor let the Chief Deceiver [Satan] deceive you concerning Allah.
﴿ وَلۡيَسۡتَعۡفِفِ ٱلَّذِينَ لَا يَجِدُونَ نِكَاحًا حَتَّىٰ يُغۡنِيَهُمُ ٱللَّهُ مِن فَضۡلِهِۦۗ وَٱلَّذِينَ يَبۡتَغُونَ ٱلۡكِتَٰبَ مِمَّا مَلَكَتۡ أَيۡمَٰنُكُمۡ فَكَاتِبُوهُمۡ إِنۡ عَلِمۡتُمۡ فِيهِمۡ خَيۡرٗاۖ وَءَاتُوهُم مِّن مَّالِ ٱللَّهِ ٱلَّذِيٓ ءَاتَىٰكُمۡۚ وَلَا تُكۡرِهُواْ فَتَيَٰتِكُمۡ عَلَى ٱلۡبِغَآءِ إِنۡ أَرَدۡنَ تَحَصُّنٗا لِّتَبۡتَغُواْ عَرَضَ ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۚ وَمَن يُكۡرِههُّنَّ فَإِنَّ ٱللَّهَ مِنۢ بَعۡدِ إِكۡرَٰهِهِنَّ غَفُورٞ رَّحِيمٞ ﴾
سورة النور
Let those who cannot afford marriage keep themselves chaste until Allah suffices them from His bounty. If any of your slaves wishes to enter the contract of emancipation[24], make this contract with them, if you find goodness in them, and give them some of the wealth that Allah has given you. Do not compel your slave girls into prostitution – if they wish to keep chaste – seeking the worldly gains of this life[25]. But if anyone compels them, then Allah, after such a compulsion, is All-Forgiving, Most Merciful.
﴿ وَقَالُواْ ٱتَّخَذَ ٱلرَّحۡمَٰنُ وَلَدٗاۗ سُبۡحَٰنَهُۥۚ بَلۡ عِبَادٞ مُّكۡرَمُونَ ﴾
سورة الأنبياء
They say, “The Most Compassionate has begotten offspring!”[13] Glory be to Him! In fact, those [angels] are His honored slaves.
﴿ حَتَّىٰٓ إِذَا رَأَوۡاْ مَا يُوعَدُونَ فَسَيَعۡلَمُونَ مَنۡ أَضۡعَفُ نَاصِرٗا وَأَقَلُّ عَدَدٗا ﴾
سورة الجن
[The disbelievers continue] until, when they see that which they are promised, then they will know who is weaker in helpers and less in number.
﴿ وَٱلۡتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ ﴾
سورة القيامة
when legs are brought together [in a shroud][9];
﴿ فَٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ لَهُم مَّغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ ﴾
سورة الحج
Those who believe and do righteous deeds will have forgiveness and a generous provision.
﴿ وَقَوۡمُ إِبۡرَٰهِيمَ وَقَوۡمُ لُوطٖ ﴾
سورة الحج
as did the people of Abraham and the people of Lot,
﴿ وَأُدۡخِلَ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّٰلِحَٰتِ جَنَّٰتٖ تَجۡرِي مِن تَحۡتِهَا ٱلۡأَنۡهَٰرُ خَٰلِدِينَ فِيهَا بِإِذۡنِ رَبِّهِمۡۖ تَحِيَّتُهُمۡ فِيهَا سَلَٰمٌ ﴾
سورة إبراهيم
Those who believe and do righteous deeds will be admitted to gardens under which rivers flow, abiding therein forever, by the permission of their Lord. Their greeting therein will be, “Peace!”
﴿ ۞ إِنَّ ٱللَّهَ ٱشۡتَرَىٰ مِنَ ٱلۡمُؤۡمِنِينَ أَنفُسَهُمۡ وَأَمۡوَٰلَهُم بِأَنَّ لَهُمُ ٱلۡجَنَّةَۚ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِ فَيَقۡتُلُونَ وَيُقۡتَلُونَۖ وَعۡدًا عَلَيۡهِ حَقّٗا فِي ٱلتَّوۡرَىٰةِ وَٱلۡإِنجِيلِ وَٱلۡقُرۡءَانِۚ وَمَنۡ أَوۡفَىٰ بِعَهۡدِهِۦ مِنَ ٱللَّهِۚ فَٱسۡتَبۡشِرُواْ بِبَيۡعِكُمُ ٱلَّذِي بَايَعۡتُم بِهِۦۚ وَذَٰلِكَ هُوَ ٱلۡفَوۡزُ ٱلۡعَظِيمُ ﴾
سورة التوبة
Allah has purchased from the believers their lives and their wealth, and in return they will have Paradise[82]; they fight in the cause of Allah and they kill or are killed. This is a true promise, given by Him in the Torah, the Gospel and the Qur’an. Who is more faithful to his promise than Allah? Rejoice then in the transaction you have made with Him; that is the supreme triumph.
Abu Hurayrah (may Allah be pleased with him) reported that he heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "The testimony of a Bedouin against a city dweller is not permissible.''
Narrated by Ibn Majah - Narrated by Abu Daoud
This Hadīth illustrates one of the impediments to the acceptance of testimony; a desert dweller may not testify concerning a city or town dweller. The reason is that the testimony is doubtful; for why should a person who lives away and does not usually know the situation in town testify to something that happens there? Also, the reason could be that the desert people are usually rough and ignorant, and they might not take the testimony seriously, for they do not know the standards of preserving people's rights. This was the view of Imām Mālik and Imām Ahmad. However, the majority of scholars held that the testimony of desert people is accepted due to the general indications of evidence. They interpreted this Hadīth to be referring to the desert people whose trustworthiness and reliability is not verified.
Ibn ‘Abbās reported: The Messenger of Allah (may Allah's peace and blessings be upon him) issued judgments based on an oath and a witness.
Narrated by Muslim
This Hadīth constitutes a fundamental principle in Islamic jurisprudence. It shows that the Prophet (may Allah's peace and blessings be upon him) issued judgments based on a claimant's oath and one witness if it was difficult to bring another witness. This applies to issues related to money and similar things. However, a testimony must be provided. First, the witness should testify and then the claimant should be sworn in. If only one witness is available, the situation will not be settled, but it is more likely to be in the claimant’s favor. So an oath is recommended to be taken by the party who has the strongest claim. This view is adopted by the majority of the Companions, Tābi‘is, and the three Imāms (Mālik, Ash-Shāfi‘i, and Ahmad).
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) suggested to some people that they should take an oath. When they hurried to do so, he said that lots should be cast to decide which of them should take the oath.
Narrated by Bukhari
In this Hadīth two people were disputing over something that they did not possess and for which they had no evidence (of possession). The item was being held by a third party. The Prophet (may Allah's peace and blessings be upon him) said that they should take an oath. They both hurried to take the oath, so he said that a lot should be cast to decide who would take the oath first. The point of the Hadīth is that if two men claim possession of an item that a third party holds, and, if they have or do not have any proof and the third party does not know to which of them the item belongs, they should cast lots. The winner should then take an oath and will get the item.
Abu al-Hawrā’ as-Sa‘di reported: I said to Al-Hasan ibn ‘Ali (may Allah be pleased with him and his father): What did you memorize from the Messenger of Allah (may Allah's peace and blessings be upon him)? He said: I memorized from the Messenger of Allah (may Allah's peace and blessings be upon him): "Leave what you doubt for what you do not doubt; indeed, truthfulness is tranquility, and lying is doubt."
The Prophet (may Allah's peace and blessings be upon him) commanded that one should leave whatever words or deeds he has doubts about, whether they are prohibited or not, unlawful or lawful, and choose instead what is not doubtful—things whose goodness and lawfulness he is certain about, as such things bring tranquility and comfort to the heart, whereas whatever is doubtful sows anxiety and confusion in the heart.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Allah loves that His dispensations be taken as He loves that His obligations be observed."
Narrated by Ibn Hebban
The Prophet (may Allah's peace and blessings be upon him) reports that Allah loves that people should take the dispensations He made lawful, such as lightening the rulings and acts of worship and making them easier for the performers, due to some excuse, like shortening and combining the prayers during travel - as He loves that His obligations and duties be discharged. This is because Allah's command in terms of dispensations and obligations is the same.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "If one of you feels something in his stomach and doubts whether he released some wind or not, he should not leave the mosque unless he hears a sound or smells an odor."
Narrated by Muslim
The Prophet (may Allah’s peace and blessings be upon him) explained that if a person feels some disturbance in his stomach and he is not sure whether something has come out of him, he should not leave his prayer and cut it off to renew his ablution, unless he ascertains that his ablution was broken, by hearing the sound of wind or smelling its odor. This is because a doubtful one does not nullify a certain thing, and he is certain about his purification but doubtful whether it has been broken or not.
Umm ‘Atiyyah al-Ansāriah (may Allah be pleased with her) reported: We were forbidden to follow funeral processions, but the prohibition was not mandatory for us.
Narrated by Bukhari & Muslim
A noble female companion, Umm ‘Atiyyah al-Ansāriah, reports that the Prophet (may Allah's peace and blessings be upon him) has forbidden women from accompanying the funeral processions. This is because woman are very delicate and emotional, and are not as patient and enduring as men at times of adversities and calamities. Thus, following the funeral procession will make women panic and distressed as they observe the dead person carried to the grave and left in it. Nevertheless, Umm ‘Attiyyah understood from the surrounding circumstances that this prohibition was not absolute or mandatory, and it does not mean that women are forbidden to do so. But the correct opinion is that women are forbidden to accompany funeral processions. Ibn Daqīq al-Eid said: "There are other Hadīths, which prove strongly prohibition of following funeral processions by women, more than this Hadīth."
Abu Hurayrah (may Allah be pleased with him) reported: A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "O Messenger of Allah, what if a man comes to me wanting to take my money?" He said: "Then do not give him your money." The man said: "What if he fights with me?" He said: "Then fight with him." The man said: "What if he kills me?" He said: "Then, you would be a martyr." The man said: "What if I kill him?" He said: "He would be in the Hellfire."
Narrated by Muslim
A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and asked him what he had the right to do if a man came to him wanting to take his money unjustly. The Messenger of Allah replied: "Do not give him your money." The man asked what he had the right to do if that aggressor fought with him (over the money). The Messenger of Allah (may Allah's peace and blessings be upon him) told him to defend his money even if that led to fighting with that man, but first he had to try to ward him off by easier means, such as screaming for help or scaring him with a stick or shooting a bullet in the air. The man asked: What if he overpowered me and killed me; what would my fate be? The Prophet (may Allah's peace and blessings be upon him) said: You will have the reward of dying as a martyr. Then the man asked: What if I overpowered him and killed him while defending my property; what would my fate be? The Prophet (may Allah's peace and blessings be upon him) said: He will be in the Hellfire for an interval of time unless he believed that what he had done was lawful, for, if he did, then, in that case, he would remain in the Hellfire eternally, because he holds as lawful a deed that is unequivocally known to be unlawful in Islam.
Shurayh ibn Hāni' reported that he went to ‘Ā'ishah to ask her about wiping over the leather socks. She said: "You better go to ‘Ali ibn Abi Tālib and ask him, because he used to travel with the Messenger of Allah (may Allah's peace and blessings be upon him)." So, we asked him and he said: "The Messenger of Allah (may Allah's peace and blessings be upon him) set a limit of three days with their nights for the traveler, and one day and night for the one who is not traveling."
Narrated by Muslim
Shurayh ibn Hāni' is one of the companions of ‘Ali (may Allah be pleased with him). He went to ‘Ali seeking a ruling on the period of time wherein it is allowed to wipe over the leather socks. This inquiry came after our Mother ‘Ā'ishah (may Allah be pleased with her) had advised him to address his question to ‘Ali, who was an expert in the Sunnah of wiping (over the leather socks). Shurayh said: "We asked him about wiping", i.e. about the duration of its validity. "Wiping" means passing a wet hand over the organ and the leather sock, which is a foot covering made from leather that covers the heels and the ankles. A sock is anything that covers the feet and the ankles. It can be made from hair or wool, and can be thick or thin, and is worn in the cold. 'Ali ibn Abi Tālib (may Allah be pleased with him) told them that the duration for wiping is three days with their nights for the traveler, and one day and night for the one who is not traveling. This evidence supports the opinion held by the majority of scholars that the duration in which wiping remains valid is three days for the traveler and one day and night for the non-traveler. The traveler is granted a longer duration because he is more entitled to the concession than the non-traveler due to the hardship involved in traveling.
‘Abdullāh ibn ‘Abbās and Al-Miswar ibn Makhramah (may Allah be pleased with both of them) were at Al-Abwā' when they disagreed over a matter. Ibn ‘Abbās said: "The one in the state of Ihrām may wash his head." Al-Miswar said: "He may not wash his head." Ibn ‘Abbās sent me (the narrator) to Abu Ayyūb al-Ansāri (may Allah be pleased with him) to ask him about that. I found him taking a ritual bath between the two posts of a well, screened with a cloth. I greeted him and he said: "Who is that?" I replied: "‘Abdullāh ibn Hunayn. ‘Abdullāh ibn ‘Abbās sent me to ask you how the Messenger of Allah (may Allah's peace and blessings be upon him) used to wash his head while in the state of Ihrām. Abu Ayyūb put his hand on the cloth and lowered it until I could see his head, then he said to the person who was pouring out the water for him: 'Pour', and he poured some over his head. He passed his hands over his head from back to front then from front to back and said: "I saw the Messenger of Allah (may Allah's peace and blessings be upon him) washing it like this." Another narration adds: So Al-Miswar said to Ibn ‘Abbās: "I will never argue with you again."
Narrated by Bukhari & Muslim
‘Abdullāh ibn ‘Abbās and Al-Miswar ibn Makhramah (may Allah be pleased with both of them) were debating whether the one in the state of Ihrām is allowed to wash his head or not. What made it debatable is that if one moves the hair on his head, it may cause some of the hair to fall. So ‘Abdullāh ibn Hunayn went to Abu Ayyūb and found him washing himself. He said to Abu Ayyūb: Ibn ‘Abbās sent me to ask you how the Messenger of Allah (may Allah's peace and blessings be upon him) used to wash himself (while in Ihrām). Abu Ayyūb said to the one who was pouring the water for him: "Pour," after he had lowered the cloth that was screening him until his head was visible, then he moved his hair with his hands, going from back to front and from front to back. Then he said: "This is what I saw the Messenger of Allah (may Allah's peace and blessings be upon him) doing." When ‘Abdullāh ibn Hunayn informed them (Ibn ‘Abbās and Al-Miswar) that ‘Abdullāh ibn ‘Abbās was right - as the Companions always sought to know what the correct thing to do is- Al-Miswar (may Allah be pleased with him) recanted and admitted the virtue of his companion, saying: "I will never argue with you again."
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