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﴿ يَصۡلَوۡنَهَا يَوۡمَ ٱلدِّينِ ﴾
سورة الإنفطار
which they will enter on Judgment Day,
﴿ بَرَآءَةٞ مِّنَ ٱللَّهِ وَرَسُولِهِۦٓ إِلَى ٱلَّذِينَ عَٰهَدتُّم مِّنَ ٱلۡمُشۡرِكِينَ ﴾
سورة التوبة
1. Freedom from (all) obligations (is declared) from Allâh and His Messenger (صلى الله عليه وسلم) to those of the Mushrikûn (polytheists, pagans, idolaters, disbelievers in the Oneness of Allâh), with whom you made a treaty.
﴿ فَلَا ٱقۡتَحَمَ ٱلۡعَقَبَةَ ﴾
سورة البلد
11. But he has not attempted to pass on the path that is steep (i.e. the path which will lead to goodness and success).
﴿ أَوَلَمۡ يَرَوۡاْ أَنَّا خَلَقۡنَا لَهُم مِّمَّا عَمِلَتۡ أَيۡدِينَآ أَنۡعَٰمٗا فَهُمۡ لَهَا مَٰلِكُونَ ﴾
سورة يس
Do they not see that We have created for them livestock made by Our Hands, and then they are their owners?
﴿ وَمَا كُنتَ تَرۡجُوٓاْ أَن يُلۡقَىٰٓ إِلَيۡكَ ٱلۡكِتَٰبُ إِلَّا رَحۡمَةٗ مِّن رَّبِّكَۖ فَلَا تَكُونَنَّ ظَهِيرٗا لِّلۡكَٰفِرِينَ ﴾
سورة القصص
You were not expecting the Book to be revealed to you, but it was a mercy from your Lord. So never be a supporter to the disbelievers[37].
﴿ أَسۡمِعۡ بِهِمۡ وَأَبۡصِرۡ يَوۡمَ يَأۡتُونَنَا لَٰكِنِ ٱلظَّٰلِمُونَ ٱلۡيَوۡمَ فِي ضَلَٰلٖ مُّبِينٖ ﴾
سورة مريم
How sharp they will hear and see on the Day they come to Us! But today the wrongdoers are clearly misguided.
﴿ رَبَّنَا وَٱجۡعَلۡنَا مُسۡلِمَيۡنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةٗ مُّسۡلِمَةٗ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبۡ عَلَيۡنَآۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴾
سورة البقرة
128. Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manâsik [26] (all the ceremonies of pilgrimage - Hajjand ‘Umrah), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.
﴿ قَالَ ٱجۡعَلۡنِي عَلَىٰ خَزَآئِنِ ٱلۡأَرۡضِۖ إِنِّي حَفِيظٌ عَلِيمٞ ﴾
سورة يوسف
Joseph said, “Put me in charge of the storehouses of the land[20]; I am indeed a good keeper and knowledgeable[21].”
﴿ وَإِن مِّنكُمۡ إِلَّا وَارِدُهَاۚ كَانَ عَلَىٰ رَبِّكَ حَتۡمٗا مَّقۡضِيّٗا ﴾
سورة مريم
There is none among you except that he will pass over it[20]; a decree from your Lord that must be fulfilled.
﴿ لِّلَّذِينَ يُؤۡلُونَ مِن نِّسَآئِهِمۡ تَرَبُّصُ أَرۡبَعَةِ أَشۡهُرٖۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٞ رَّحِيمٞ ﴾
سورة البقرة
For those who swear not to have sexual relations with their wives[85] is a waiting time of four months, but if they return [to normal relations] - then indeed, Allāh is Forgiving and Merciful.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Satan comes to one of you and says, 'Who created such and such, and who created such and such', until he says: 'Who created your Lord?' If a person experiences this, he should seek refuge with Allah and desist from that."
Narrated by Bukhari & Muslim
The Messenger of Allah (may Allah’s peace and blessings be upon him) mentions the effective remedy for the questions whispered by Satan to the believer. Satan says: Who created such and such, and who created such and such? Who created the heavens? Who created the earth? Based on his religion, natural disposition, and reason, the believer replies: Allah. But Satan does not stop at this limit of whisperings; rather, he proceeds until he asks: Who created your Lord? Thereupon, the believer should repel these whisperings with three things: Belief in Allah. Seeking refuge with Allah from Satan. Stopping to continue with such whisperings.
Anas ibn Mālik (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Allah does not wrong a believer in a good deed; he will be given on account of it in this world and will be rewarded for it in the Hereafter. As for the disbeliever, he will be given the reward for the good deeds he has not performed for the sake of Allah in this world, and when he comes to the Hereafter, there will be no good deed for which he can be rewarded."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) demonstrates the great favor of Allah towards the believers and His justice towards the disbelievers. As for the believer, He does not diminish the reward of any good deed he performs. Rather, He gives him a reward for it in this world in return for his obedience, in addition to the reward He keeps in store for him in the Hereafter. He may also keep the whole reward for him in the Hereafter. As for the disbeliever, Allah gives him the reward for his virtuous deeds in the form of good things in this life. But when he goes to the Hereafter, he will have no reward. This is because the good deed that brings benefit in this world and in the Hereafter must be performed by a believer.
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: "Allah will grab the earth and roll up the heavens in His right Hand, then, He will say: 'I am the King. Where are the kings of the earth?'"
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informed that on the Day of Judgment, Allah Almighty will grab the earth and fold it, and will roll up the heavens with His right Hand and wrap them above each other and exterminate them. Then, He will say: I am the King, where are the kings of the earth?!
Qatādah (may Allah have mercy upon him) related: Anas ibn Mālik (may Allah be pleased with him) reported to us: A man said: "O Prophet of Allah, how will the disbelievers be gathered on the Day of Resurrection upon their faces?" He said: "Is He Who is able to make them walk on their feet not able enough to make them walk upon their faces on the Day of Resurrection?" Qatādah said: "Yes, by the honor of our Lord!"
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) was asked about how the disbelievers will be gathered upon their faces on the Day of Judgment. In response, he (may Allah's peace and blessings be upon him) said: Is the One Who made them walk on their feet in this world not able to make them walk upon their faces on the Day of Resurrection?! Indeed, Allah is Able to do all things.
Abu Wāqid al-Hārith ibn ‘Awf (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) was sitting in the mosque with some people when three men came over. Two of them stepped toward the Messenger of Allah (may Allah's peace and blessings be upon him), and one left. The two stood nearby the Messenger of Allah (may Allah's peace and blessings be upon him). One of them saw an empty place in the circle, and he sat in it. The other one sat behind them. The third one, however, left. When the Messenger (may Allah's peace and blessings be upon him) finished, he said: "Shall I not inform you about these three persons? One of them sought refuge with Allah, so Allah gave him refuge. The second one felt shy, so Allah was shy towards him. And the last one turned away, so Allah turned away from him."
Narrated by Bukhari & Muslim
The Messenger of Allah (may Allah's peace and blessings be upon him) was sitting in the mosque with his Companions when three men arrived. Two of them came in and the third left. One saw an empty space in the circle and sat in it. The other one sat behind the circle. When the Prophet (may Allah's peace and blessings be upon him) had finished his talk, he told his Companions about the three men. One of them sought refuge with Allah, and Allah gave him refuge, which means that he sat in the empty space that he found to listen to the mention of Allah. So, Allah blessed him with the virtue of sitting in that gathering. The second one felt shy, and Allah was shy towards him, which means that he did not jostle for the place and sat behind the circle. So, he was not denied the blessings of that gathering. The last one turned away, and so Allah turned away from him. This man left without any excuse. That is why he was denied the blessing of that gathering.
Anas ibn Mālik (may Allah be pleased with him) reported that a man was with the Prophet (may Allah's peace and blessings be upon him) and another man passed by him. He said: "O Messenger of Allah, I love this man." The Prophet (may Allah's peace and blessings be upon him) said: "Have you told him?" He said: 'No!' He said: "Tell him." He went after him and said: "I love you for Allah's sake." He said: "May the One you love me for His sake love you!"
An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
This Hadīth comes as an implementation of the command of the Prophet (may Allah's peace and blessings be upon him) for one to inform his brother if he loves him. When a man was sitting with him said that he loved "that man", i.e. another man who was passing them by, the Prophet (may Allah's peace and blessings be upon him) said: "Have you told him?" This indicates that the Sunnah institutes saying "I love you" to anyone one loves, because this word puts love in his heart, as if he knows that his brother loves him, he will love him back, even though the hearts sense love even if not expressed by words. Similarly, the Prophet (may Allah's peace and blessings be upon him) said: "The souls are troops collected together. Those of them who are familiar with one another unite, and those who are unfamiliar with each other are in conflict." However, when one expresses his love in words, saying "I love you for Allah's sake", it will increase his brother's love for him.
Abu Shurayh Khuwaylid ibn ‘Amr al-Khuzā‘i reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever believes in Allah and the Last Day let him honor his guest with his due reward." They said: "O Messenger of Allah, what is his due reward?" He said: "A day and a night (of excellent accommodation), and hospitality is for three days, and whatever is beyond that is charity offered to him." In another version: "It is not lawful for a guest to stay (for long) at the home of his brother to the point that he causes him to sin." They said: "O Messenger of Allah, how does he cause him to sin?" He said: "He overstays with him till he has nothing to serve to him."
Al-Bukhari and Muslim with its two versions
The Hadīth of Abu Shurayh al-Khuzā‘i (may Allah be pleased with him) highlights the principle of honoring and serving the guest. He reported that the Prophet (may Allah's peace and blessings be upon him) said: "Whoever believes in Allah and the Last Day let him honor his guest." And this is meant to encourage and urge honoring the guest, and it means that honoring the guest is a sign of belief in Allah and the Last Day and perfect faith in Allah and the Last Day. Some of the ways one can honor guests: meeting him with a cheerful face, saying good words to him, and offering him food for three days. On the first day, he should be generous to him as much as he can, and on the remaining days he serves him from what he can afford without going beyond what is normal, so that he does not burden the guest or himself. After the three days, it is considered charity. If he wishes to (continue) he may, and if not he may desist. Regarding his statement: "Let him honor his guest with his due reward for a day and a night, and hospitality is three days", the scholars said that 'reward' means giving much care to the guest for a day and a night and present to him as much kindness and goodness as he can. As for the second and third days, he feeds him what is available with him, and he does not exceed what is customary. What is beyond three days is charity and favor. If he wishes he may do so and if he wishes he may desist. In the version of Muslim: "And it is not lawful for him to stay at his home to the point that he causes him to sin", meaning it is not permissible for the guest to stay at the host's home more than three days until he causes him to fall into sin, as he may backbite him for overstaying, say indirect speech that may offense him, or have unlawful suspicions of him. All this applies in case the guest stays beyond three days without an invitation from the host. The standard of honoring the guest differs depending on the condition of the guest; a noble person should be honored with what is befitting for him, a middle-class person should be honored with what is befitting for him, and there are others who are below that.
Ibn Mas‘ūd (may Allah be pleased with him) reported: A rabbi came to the Messenger of Allah (may Allah’s peace and blessings be upon him) and said: ‘O Muhammad, we learn that Allah will put the heavens on one finger, the earths on one finger, the trees on one finger, the water on one finger, the dust on one finger, and all other creatures on one finger. Then, He will say: ‘I am the King.’ Thereupon, the Prophet (may Allah's peace and blessings be upon him) laughed so much that his premolar teeth became visible, confirming what the rabbi said. Then, he recited: {They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Judgment.} [Sūrat Az-Zumar: 67] In another narration by Muslim: “And the mountains and the trees on one finger, and He will shake them and say: ‘I am the King. I am Allah.’” And another narration by Al-Bukhāri reads: “And He will put the heavens on one finger, the water and dust on one finger, and all other creatures on one finger.”
Narrated by Bukhari & Muslim
Ibn Mas‘ūd (may Allah be pleased with him) tells us that a man from the Jewish scholars came to the Prophet (may Allah's peace and blessings be upon him) and informed him that they find in their scriptures that on the Day of Judgment Allah, the Almighty, will put the heavens on one finger, the earths on one finger, the trees on one finger, the dust on one finger, and – according to one narration – the water on one finger, and all other created things on one of His fingers, which are five, as related in authentic narrations, but are not like the fingers of creatures. Then, revealing some of His power and grandeur, Allah, the Almighty, will shake all of them and proclaim His real dominion, absolute control, and true divinity. In confirmation of the statement made by the learned man, the Prophet (may Allah's peace and blessings be upon him) laughed so hard that his premolars were visible and he then recited: {They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Judgment.} [Sūrat Az-Zumar: 67]
‘Abdullāh ibn ‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: “Allah will fold the heavens on the Day of Judgment and then take them in His right hand and say: ‘I am the King. Where are the mighty ones? Where are the arrogant ones?’ Then, He will fold the seven earths and take them in His left (hand) and say: ‘I am the King. Where are the mighty ones? Where are the arrogant ones?’”
Narrated by Muslim
Ibn ‘Umar (may Allah be pleased with him) relates to us in this Hadīth that the Prophet (may Allah's peace and blessings be upon him) informed them that Allah, the Almighty, would fold up the seven heavens on the Day of Judgment and place them in His right hand and would fold up the seven earths and seize them with His left hand; and each time he folds one of these, He will call out the mighty and arrogant ones, belittling them and declaring that He is the true Owner of the dominion who never weakens or perishes. All others, rulers and ruled, just and unjust, will certainly perish and will stand humiliated in front of Him. He is not questioned about what He does, but they will be questioned.
Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported: Whenever someone with a need came to the Prophet (may Allah's peace and blessings be upon him) he would turn to his companions and say: "Intercede (for him) and you will be rewarded, and Allah will decide what He loves on the tongue of His Prophet." In another narration: "What he wishes."
Narrated by Bukhari & Muslim
This Hadīth sets a major principle and guides to a great benefit; it is that a believer should strive to help fulfill the need of others, whether his efforts bear fruit fully or partially or bear no fruit at all. One way to help people is to intercede on behalf of those who need things from the rulers or the dignitaries, or those who can fulfill their needs. Many people avoid to intercede for others if they are not sure whether their intercession would be accepted or not; hence, they miss much reward from Allah, and miss doing a favor to a fellow Muslim. Therefore, the Prophet (may Allah's peace and blessings be upon him) ordered his Companions to help the ones with need by interceding with him so that they receive their reward from Allah based on the Prophet's statement: "Intercede and you will receive reward." Good intercession is beloved to Allah; He says in the Quran: {Whoever intercedes for a good cause will have a reward therefrom} [Sūrat An-Nisā’: 85]. Along with hastening to receive the reward, the intercessor also hastens to do a favor to his Muslim brother, and that person will owe him. Striving to help people in good things that may or may not bear fruit is indeed an immediate goodness, and a way to train oneself to cooperate in righteousness and piety, and a start to intercede about things which are certain or likely to be fulfilled. The Prophet's statement: "And Allah will decide whatever He wishes on the tongue of His Prophet" means that Allah decrees what He willed in His eternal knowledge as to whether the interceded matter will take place or not. Hence, it is required to intercede and he will be rewarded for his intercession, whether the intercession is accepted or not.
Waiting to do a good deed is in itself a good deed.
Riyadh Al-Salheen with explanation and benefits
Good intention leads its holder to good things.
Riyadh Al-Salheen with explanation and benefits
One of the manifestations of Allah’s mercy is that He uses justice to recompense the sinner but uses His grace and bounty to recompense the good-doer.
Riyadh Al-Salheen with explanation and benefits
Sincerity is one of the means to alleviate adversity because each one of them said: “O Allah! If I did that for Your sake only, then relieve us from the distress we are in.”
Riyadh Al-Salheen with explanation and benefits
Good deeds are means to alleviating adversity.
Riyadh Al-Salheen with explanation and benefits
“The righteousness of the heart results from the righteousness of deeds, and the righteousness of deeds results from the righteousness of intention.”
Riyadh Al-Salheen with explanation and benefits
Repentance is a cause for success, which is why a true successful person is the one seeking and committing to a means leading to success.
Riyadh Al-Salheen with explanation and benefits
Hastening to repentance is one of the causes to earning the pleasure of Allah with His servant.
Riyadh Al-Salheen with explanation and benefits
A believer who loves a people of faith becomes one of them even if his deeds are comparatively less.
Riyadh Al-Salheen with explanation and benefits