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﴿ فَٱسۡتَجَبۡنَا لَهُۥ وَوَهَبۡنَا لَهُۥ يَحۡيَىٰ وَأَصۡلَحۡنَا لَهُۥ زَوۡجَهُۥٓۚ إِنَّهُمۡ كَانُواْ يُسَٰرِعُونَ فِي ٱلۡخَيۡرَٰتِ وَيَدۡعُونَنَا رَغَبٗا وَرَهَبٗاۖ وَكَانُواْ لَنَا خَٰشِعِينَ ﴾
سورة الأنبياء
90. So We answered his call, and We bestowed upon him Yahyâ (John), and cured his wife (to bear a child) for him. Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us.
﴿ سُبۡحَٰنَ رَبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ رَبِّ ٱلۡعَرۡشِ عَمَّا يَصِفُونَ ﴾
سورة الزخرف
Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe.
﴿ قَالَ مَا خَطۡبُكُنَّ إِذۡ رَٰوَدتُّنَّ يُوسُفَ عَن نَّفۡسِهِۦۚ قُلۡنَ حَٰشَ لِلَّهِ مَا عَلِمۡنَا عَلَيۡهِ مِن سُوٓءٖۚ قَالَتِ ٱمۡرَأَتُ ٱلۡعَزِيزِ ٱلۡـَٰٔنَ حَصۡحَصَ ٱلۡحَقُّ أَنَا۠ رَٰوَدتُّهُۥ عَن نَّفۡسِهِۦ وَإِنَّهُۥ لَمِنَ ٱلصَّٰدِقِينَ ﴾
سورة يوسف
Said [the king to the women], "What was your condition when you sought to seduce Joseph?" They said, "Perfect is Allāh![600] We know about him no evil." The wife of al-ʿAzeez said, "Now the truth has become evident. It was I who sought to seduce him, and indeed, he is of the truthful.
﴿ وَٱلَّتِيٓ أَحۡصَنَتۡ فَرۡجَهَا فَنَفَخۡنَا فِيهَا مِن رُّوحِنَا وَجَعَلۡنَٰهَا وَٱبۡنَهَآ ءَايَةٗ لِّلۡعَٰلَمِينَ ﴾
سورة الأنبياء
And [mention] the one who guarded her chastity [i.e., Mary], so We blew into her [garment] through Our angel [i.e., Gabriel], and We made her and her son a sign for the worlds.
﴿ ٱلَّذِينَ طَغَوۡاْ فِي ٱلۡبِلَٰدِ ﴾
سورة الفجر
[All of] whom oppressed within the lands
﴿ ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦۖ وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَٰرَ وَٱلۡأَفۡـِٔدَةَۚ قَلِيلٗا مَّا تَشۡكُرُونَ ﴾
سورة السجدة
Then He proportioned him and breathed into him from His [created] soul[1172] and made for you hearing and vision and hearts [i.e., intellect]; little are you grateful.
﴿ رَّبِّ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَهُمَا ٱلرَّحۡمَٰنِۖ لَا يَمۡلِكُونَ مِنۡهُ خِطَابٗا ﴾
سورة النبأ
[From] the Lord of the heavens and the earth and whatever is between them, the Most Merciful. They possess not from Him [authority for] speech.[1829]
﴿ وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ ﴾
سورة الواقعة
62. And indeed, you have already known the first form of creation (i.e. the creation of Adam): why then do you not remember (or take heed)?
﴿ يَٰٓأَيُّهَا ٱلنَّبِيُّ حَرِّضِ ٱلۡمُؤۡمِنِينَ عَلَى ٱلۡقِتَالِۚ إِن يَكُن مِّنكُمۡ عِشۡرُونَ صَٰبِرُونَ يَغۡلِبُواْ مِاْئَتَيۡنِۚ وَإِن يَكُن مِّنكُم مِّاْئَةٞ يَغۡلِبُوٓاْ أَلۡفٗا مِّنَ ٱلَّذِينَ كَفَرُواْ بِأَنَّهُمۡ قَوۡمٞ لَّا يَفۡقَهُونَ ﴾
سورة الأنفال
O Prophet, urge the believers to fight. If there are twenty steadfast among you, they will overcome two hundred; and if there are a hundred of you, they will overcome a thousand of the disbelievers, for they are a people who do not understand.
﴿ وَوُجُوهٞ يَوۡمَئِذٍ عَلَيۡهَا غَبَرَةٞ ﴾
سورة عبس
And [other] faces, that Day, will have upon them dust.
‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) died with his head resting between my chest and my neck. When his soul departed (his body), it smelled like the best scent I have ever smelled.
Narrated by Ahmad
‘Ā'ishah (may Allah be pleased with her) tells that the Prophet (may Allah’s peace and blessings be upon him) died while leaning against her chest, and that when his soul departed his body, it smelled like the best scent she has ever smelled.
Anas (may Allah be pleased with him) reported: There was no person more beloved to them (the Companions) than the Messenger of Allah (may Allah’s peace and blessings be upon him). Nevertheless, they would not stand up when they saw him, knowing his dislike for that.
Narrated by At-Termedhy
In this Hadīth, Anas (may Allah be pleased with him) explains that no one was dearer to the honorable Companions than the Messenger of Allah (may Allah’s peace and blessings be upon him). Nevertheless, they would not stand up when they saw him coming towards them because they knew that he hated to see anyone stand up for him.
‘Ā’ishah (may Allah be pleased with her) reported: I was asked: "What did the Messenger of Allah (may Allah’s peace and blessings be upon him) usually do at home?" I replied: "He was a human being like any other; he would clean his garment, milk his ewe, and serve himself."
Narrated by Ahmad
‘Ā’ishah was asked about what the Messenger of Allah (may Allah’s peace and blessings be upon him) usually did at home, and she mentioned that he used to behave like any man in his house. She gave some examples, including that he would clean his garment from harmful insects, milk his ewe, and serve himself.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) was sent as a Messenger of Allah at the age of forty. Then he stayed in Makkah for thirteen years receiving the divine revelation. Afterwards, he was commanded to emigrate (to Madīnah where he lived) for ten years, and he died at the age of sixty-three.
Narrated by Bukhari & Muslim
According to this Hadīth, the Messenger of Allah (may Allah’s peace and blessings be upon him) started receiving divine revelation at the age of forty. He stayed in Makkah for thirteen years, receiving divine revelation. Afterwards, Allah, the Almighty, commanded him to emigrate from Makkah to Madīnah, where he lived for ten years and then died. Accordingly, the Prophet (may Allah's peace and blessings be upon him) was sixty-three years old when he died.
Anas (may Allah be pleased with him) reported: The last glance I had of the Messenger of Allah (may Allah’s peace and blessings be upon him) was when he uncovered the curtain while the people were in rows behind Abu Bakr (may Allah be pleased with him). Abu Bakr wanted to step back, but he gestured to them to stay as they were and let the curtain drop. He died at the end of that day, and that was Monday.
An-Nasaa’i - Narrated by Muslim
The last time Anas (may Allah be pleased with him) saw the Prophet (may Allah's peace and blessings be upon him) was when he uncovered the curtain separating his house from the mosque. The Prophet (may Allah's peace and blessings be upon him) saw the people praying in rows behind Abu Bakr (may Allah be pleased with him). Upon noticing this, Abu Bakr thought that the Prophet (may Allah's peace and blessings be upon him) wanted to come out to lead the people in prayer. Therefore, he was about to step back to join the rows and make room for the Prophet. However, the Prophet (may Allah's peace and blessings be upon him) gestured to the people, ordering them to stay as they were and to complete their prayer. Then he let the curtain fall and died at the end of that day, which was Monday.
Abu Salamah ibn ‘Abdur-Rahmān (may Allah have mercy upon him) reported that he asked ‘Ā'ishah (may Allah be pleased with her) how the Prophet's prayer was in Ramadan. She said: "Neither in Ramadan, nor in any other month, did the Messenger of Allah (may Allah's peace and blessings be upon him) exceed the eleven Rak‘ahs of prayer. He would pray four – and do not ask about their beauty and length; then he would pray another four, and do not ask about their beauty and length either, then he would pray three." ‘Ā'ishah then added: "I asked him: 'O Messenger of Allah, do you sleep before performing the Witr prayer?' he said: 'O ‘Ā'ishah, indeed, my eyes sleep but my heart does not sleep.'"
Narrated by Bukhari & Muslim
It is well-known that the Prophet (may Allah's peace and blessings be upon him) used to perform the voluntary night prayer during Ramadan and outside Ramadan. Hence, Abu Salamah (may Allah be pleased with him) asked about the voluntary night prayer to be offered in Ramadan; he wondered whether the prayer of the Prophet (may Allah's peace and blessings be upon him) during the nights of Ramadan was like his prayer outside it, in terms of the number of Rak‘ahs, or it was different. ‘Ā'ishah (may Allah be pleased with her) replied that there was no difference between his prayers during Ramadan or otherwise, since throughout the whole year he used to perform eleven Rak‘ahs and no more. Then, she clarified for him the manner in which they were performed, saying: "He would pray four", meaning: he would perform two Rak‘ahs and make Taslīm, then two more Rak‘ahs and make Taslīm, as ‘Ā'ishah (may Allah be pleased with her) clarified and explained in detail the summary of this Hadīth in another narration attributed to her in Sahīh Muslim, where she said: "In the time between the ‘Ishā' prayer and the Fajr prayer, the Messenger of Allah (may Allah's peace and blessings be upon him) used to perform eleven Rak‘ahs of prayer, making Taslīm after every two Rak‘ahs, and concluding them with one Rak‘ah, i.e. the Witr prayer." This is in addition to his statement: "The voluntary night prayer is performed in pairs of Rak‘ahs." [Al-Bukhāri and Muslim] "And do not ask about their beauty and length", meaning: do not ask about their manner (of performance), because they were the epitome of beauty and perfection, in terms of the quality of recitation and the length of standing, bowing, and prostrating. Likewise, the last four Rak‘ahs that were performed two by two; do not ask about their beauty and perfection, in terms of the quality of recitation and the length of standing, bowing, and prostrating. "Then he would pray three", meaning: what is apparently understood is that he would perform them altogether without separation. Then he would make Taslīm in the last Rak‘ah. However, another narration attributed to ‘Ā'ishah clarifies that he would make Taslīm after two Rak‘ahs, followed by a single Rak‘ah which is Witr. This is explicitly stated through her words: "He would make Taslīm after every two Rak‘ahs, followed by one Rak‘ah." This indicates that he would separate the (last) three Rak‘ahs by the Taslīm, which he made after the first two Rak‘ahs thereof. "O Messenger of Allah, do you sleep before performing the Witr prayer?" meaning: how do you sleep before performing the Witr prayer? "He said: 'O ‘Ā'ishah, indeed my eyes sleep but my heart does not sleep'", meaning: his heart is never inattentive although his eyes are sleeping. Rather, his heart is aware and feels everything, such as consideration of time and precise determination of it. That is why the visions of the prophets are considered part of the revelation.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) received divine revelation at the age of forty. He spent 13 years in Makkah. Then, he was commanded to immigrate, and he immigrated to Madīnah, where he stayed for 10 years. Then, he (may Allah’s peace and blessings be upon him) passed away.
Narrated by Bukhari & Muslim
Ibn ‘Abbās (may Allah be pleased with him) reports that revelation was sent down to the Messenger of Allah (may Allah's peace and blessings be upon him) and his prophetic mission began at the age of forty, and he stayed in Makkah for 13 years after the revelation. Thereafter, he was commanded to immigrate to Madīnah, where he stayed for 10 years. Then, he (may Allah's peace and blessings be upon him) passed away at the age of sixty-three.
Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) reported: I have never seen anyone with shoulder-length hair and wearing a red garment more beautiful than the Messenger of Allah (may Allah's peace and blessings be upon him). He had shoulder-length hair and broad shoulders and was neither short nor tall.
Narrated by Bukhari & Muslim
In this Hadīth, Al-Barā’ ibn ‘Āzib (may Allah be pleased with him) describes the Prophet (may Allah's peace and blessings be upon him) in a way that indicates his beauty and handsomeness. He says that he never saw anyone whose hair reaches his earlobes and wearing a red garment more good-looking than the Messenger of Allah (may Allah's peace and blessings be upon him). Then, he mentions something else from his description: that he was broad-shouldered and that he was neither too tall nor too short.
‘Ā'ishah (may Allah be pleased with her) reported: The Messenger's right hand was for his purification and eating, and his left hand was for cleansing after relieving himself and (handling) repulsive things. Hafsah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) used his right hand for eating, drinking, and getting dressed and used his left hand for things otherwise.
Narrated by Abu Daoud - Narrated by Ahmad
‘Ā’ishah (may Allah be pleased with her) tells us what the Prophet (may Allah’s peace and blessings be upon him) used his right hand for and what he used his left hand for. She says that he used his left hand for handling repulsive things, such as cleansing his private parts after defecation or urination, whether with water or with a solid substance, sniffing water into the nose, blowing it out, and the like. For everything else, he used his right hand in order to honor it, since the right side is preferred to the left side. This Hadīth is among the proofs of preferring the use of the right hand in doing honorable things. ‘Ā’ishah (may Allah be pleased with her) said that he used his right hand for purification, meaning that he would start with the right side in ablution or bathing by washing the right hand before the left and the right foot before the left. As to the ears, they are considered one organ included in the head, so they were wiped at the same time (the right ear with the right hand and the left ear with the left hand). If someone can only use one hand, then he starts with wiping the right ear. The Prophet (may Allah's peace and blessings be upon him) also used his right hand to eat and drink. He used his left hand to cleanse himself after answering the call of nature and handling other filth such as spittle, nasal mucus, and lice. The Hadīth reported by Hafsah confirms the Hadīth of ‘Ā’ishah in recommending the use of the right hand in doing what is honored and the left hand in handling what is considered filthy and repulsive, such as performing Istinjā’ (cleaning with water) and Istijmār (cleaning with a solid substance),and the like.
‘Abdullāh ibn ‘Abbās (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah's peace and blessings be upon him) and his Companions went to Makkah, the polytheists said: "There will come to you people who are weakened by the fever of Madīnah." So, the Prophet (may Allah's peace and blessings be upon him) commanded his Companions to jog the three rounds (of Tawāf) and walk between the two Corners. He did not command them to jog all the rounds out of pity for them.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) went to Makkah in the sixth Hijri year, along with many of his Companions, to perform ‘Umrah. The Quraysh disbelievers went out to fight him and bar him from the House of Allah, but, a treaty was concluded between the two sides. As stipulated by the treaty, the Prophet (may Allah's peace and blessings be upon him) and his Companions had to return home that year and come back to Makkah the following year to perform ‘Umrah and stay there for three days. They came in the seventh year to perform ‘Umrah. Thereupon, the polytheists, gloating and giving vent to their feelings of revenge, said to one another: There will come to you people who are weakened and enfeebled by the fever of Madīnah. When this reached the Prophet (may Allah's peace and blessings be upon him), he, seeking to rebut their statement and vex them, ordered his Companions to quicken their pace as they performed the Tawāf rounds, except between the Yemeni Corner and the Black Stone Corner, where they could walk normally. He did so out of mercy and pity for them and because the disbelievers, who climbed Mount Qu‘ayqi‘ān to see the Muslims as they performed Tawāf, would not be able see them when they were between the two Corners. Vexed, the disbelievers said: "Indeed, they are but like gazelles." Hence, this jogging became a Sunnah to be observed in Tawāf upon arrival in Makkah, in memory of the situation of our righteous predecessors. This is also to follow their footsteps in their praiseworthy stances, firm perseverance, and the glorious acts they did to support this religion and make the word of Allah superior. May Allah guide us all to follow their example and footsteps!
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