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﴿ وَنَبِّئۡهُمۡ عَن ضَيۡفِ إِبۡرَٰهِيمَ ﴾
سورة الحجر
And inform them about the guests of Abraham,
﴿ وَٱللَّهُ أَنۢبَتَكُم مِّنَ ٱلۡأَرۡضِ نَبَاتٗا ﴾
سورة نوح
Allah has produced you from the earth like a plant[5],
﴿ أُوْلَٰٓئِكَ ٱلَّذِينَ حَبِطَتۡ أَعۡمَٰلُهُمۡ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِ وَمَا لَهُم مِّن نَّٰصِرِينَ ﴾
سورة آل عمران
They are those whose deeds have become worthless in this world and in the Hereafter, and they will have no helpers.
﴿ وَلَئِنۡ أَتَيۡتَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ بِكُلِّ ءَايَةٖ مَّا تَبِعُواْ قِبۡلَتَكَۚ وَمَآ أَنتَ بِتَابِعٖ قِبۡلَتَهُمۡۚ وَمَا بَعۡضُهُم بِتَابِعٖ قِبۡلَةَ بَعۡضٖۚ وَلَئِنِ ٱتَّبَعۡتَ أَهۡوَآءَهُم مِّنۢ بَعۡدِ مَا جَآءَكَ مِنَ ٱلۡعِلۡمِ إِنَّكَ إِذٗا لَّمِنَ ٱلظَّٰلِمِينَ ﴾
سورة البقرة
Even if you were to bring every proof to those who have been given the Scripture, they would not follow your prayer direction, nor would you follow their prayer direction; nor would any of them follow the prayer direction of the other. However, if you were to follow their desires after the knowledge that has come to you, then you would surely be among the wrongdoers.
﴿ يَٰمَعۡشَرَ ٱلۡجِنِّ وَٱلۡإِنسِ أَلَمۡ يَأۡتِكُمۡ رُسُلٞ مِّنكُمۡ يَقُصُّونَ عَلَيۡكُمۡ ءَايَٰتِي وَيُنذِرُونَكُمۡ لِقَآءَ يَوۡمِكُمۡ هَٰذَاۚ قَالُواْ شَهِدۡنَا عَلَىٰٓ أَنفُسِنَاۖ وَغَرَّتۡهُمُ ٱلۡحَيَوٰةُ ٱلدُّنۡيَا وَشَهِدُواْ عَلَىٰٓ أَنفُسِهِمۡ أَنَّهُمۡ كَانُواْ كَٰفِرِينَ ﴾
سورة الأنعام
130. O you assembly of jinn and mankind! "Did not there come to you Messengers from amongst you, reciting unto you My Verses and warning you of the meeting of this Day of yours?" They will say: "We bear witness against ourselves." It was the life of this world that deceived them. And they will bear witness against themselves that they were disbelievers.
﴿ فَٱرۡتَقِبۡ يَوۡمَ تَأۡتِي ٱلسَّمَآءُ بِدُخَانٖ مُّبِينٖ ﴾
سورة الدخان
So wait for a day when the sky will bring forth a visible smoke[4],
﴿ قَالُواْ وَهُمۡ فِيهَا يَخۡتَصِمُونَ ﴾
سورة الشعراء
There the deviants will say while quarreling with their false deities,
﴿ فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ ﴾
سورة الواقعة
96. So glorify with praises the Name of your Lord, the Most Great.
﴿ وَمَآ ءَاتَيۡتُم مِّن رِّبٗا لِّيَرۡبُوَاْ فِيٓ أَمۡوَٰلِ ٱلنَّاسِ فَلَا يَرۡبُواْ عِندَ ٱللَّهِۖ وَمَآ ءَاتَيۡتُم مِّن زَكَوٰةٖ تُرِيدُونَ وَجۡهَ ٱللَّهِ فَأُوْلَٰٓئِكَ هُمُ ٱلۡمُضۡعِفُونَ ﴾
سورة الروم
39. And that which you give in gift[5] (to others), in order that it may increase (your wealth by expecting to get a better one in return) from other people’s property, has no increase with Allâh; but that which you give in Zakât (sadaqa - charity etc.) seeking Allâh’s Countenance, then those, they shall have manifold increase.
﴿ كَذَٰلِكَ يَطۡبَعُ ٱللَّهُ عَلَىٰ قُلُوبِ ٱلَّذِينَ لَا يَعۡلَمُونَ ﴾
سورة الروم
This is how Allah seals the hearts of those who have no knowledge[24].
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If anyone kills a gecko with the first strike will have such-and-such reward; and anyone kills it with the second strike will have such-and-such reward, lesser than the first; and anyone kills it with the third strike will have such-and-such reward, lesser than the second.” Another narration reads: “Anyone kills a gecko with the first strike will have one hundred good deeds recorded for him; and with the second strike lesser than that, and with the third strike lesser than that.”
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) encourages us to kill geckos. He informs us that anyone kills it with the first blow will have one hundred good deeds written for him; and anyone kills it with the second blow will have less than that (written for him); and whoever kills it with the third blow will have less than that (written for him). The wisdom behind killing geckos is that it was blowing into the fire in which Ibrahīm (peace be upon him) was thrown, and it is harmful and poisonous.
Ibn ‘Abbās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) forbade (eating the flesh of) all carnivorous animals that have fangs and all birds that have talons.
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) forbade eating any predatory animal that hunts with its fangs and any bird that cuts and holds with its claws.
Ibn Abi ‘Ammār reported: I said to Jābir: "Are hyenas a type of game (animal)?" Jābir replied: ‘Yes.’ I asked: "Did the Messenger of Allah (may Allah's peace and blessings be upon him) say that?" He replied: 'Yes.'
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad - Ad-Daarimi
The Tābi‘i Ibn Abi ‘Ammār (may Allah have mercy upon him) asked Jābir ibn ‘Abdullāh (may Allah be pleased with him) whether hyenas may be hunted and eaten. Jābir told him that is permissible. Ibn Abi ‘Ammār wanted to make sure whether what Jābir had said had been his own opinion or whether it was something that he had heard from the Messenger of Allah (may Allah's peace and blessings be upon him). Jābir confirmed that he had heard it from the Messenger of Allah (may Allah's peace and blessings be upon him).
Ibn ‘Umar (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade riding the camel which feeds on dung as well as drinking its milk.
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud
This Hadīth illustrates forbiddance of riding a camel or any other animal that feeds on dung, dirt, and filth or drinking its milk. The reason is that the flesh and milk of such animals is nurtured with filth, so they are not pure. However, if they are given fodder for three or more days, their meat and milk become lawful for consumption.
Ibn ‘Abbās (may Allah be pleased with him) reported: Umm Hufayd, Ibn ‘Abbās' aunt, sent some dried yogurt, ghee (butter), and a mastigure (sand lizard) to the Prophet (may Allah's peace and blessings be upon him) as a gift. The Prophet (may Allah's peace and blessings be upon him) ate the dried yogurt and the ghee, but left the mastigure, because he disliked it. Ibn ‘Abbās said: “The mastigure was eaten at the table of the Messenger of Allah (may Allah's peace and blessings be upon him) and if it had been unlawful to eat, it could not have been eaten at his table.”
Narrated by Bukhari & Muslim
Ibn ‘Abbās (may Allah be pleased with him) says that his maternal aunt, Umm Hufayd, sent the Prophet (may Allah's peace and blessings be upon him) some food that consisted of dried yogurt, ghee, and a mastigure. The Prophet (may Allah's peace and blessings be upon him) ate it all except the mastigure, because he had an aversion to it; he disliked it. His natural disposition, however, does not affect the ruling of eating of this animal. He explained elsewhere that the mastigure was not a common food in his land. So he abstained from eating it, not for religious reasons, but because he had a natural aversion to eating it. Ibn ‘Abbās deduced from this Hadīth that the mastigure is permissible to eat, because it was eaten at the Prophet's table. If it had been unlawful to eat, the Prophet (may Allah's peace and blessings be upon him) would have forbidden it.
Abu Tha‘labah (my Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "If you shoot your arrow and it disappears from sight and you find it later, you may eat it (the game) unless it smells bad."
Narrated by Muslim
This Hadīth stated that if a hunter fires an arrow or something similar, and it hits the game but it disappears from his sight, if he finds it later without any trace of something causing its death other than his arrow, he may eat it unless it has reached the point of decay, thus becoming impure and harmful to human health.
‘Ā’ishah (may Allah be pleased with her) reported: Some people said: "O Messenger of Allah, meat was brought to us by some people, and we are not sure whether the name of Allah has been mentioned on it or not (at the time of slaughtering the animals)." The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Mention the name of Allah upon it and eat it."
Narrated by Bukhari
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says that some people came to the Prophet (may Allah's peace and blessings be upon him) and asked him about meat that they had received from Muslims who were new converts and were not yet familiar with the rulings of Islam. It was not known whether or not they had mentioned the name of Allah when they slaughtered the animals. The Prophet (may Allah's peace and blessings be upon him) told those people to mention the name of Allah before eating the meat. He said in another narration: "You mention the name of Allah and eat." It is thus evident that he wanted to say to them, in a reproaching tone: you should not care for what others do if the thing is apparently lawful. Rather, you should care for what you yourselves do, so mention the name of Allah and then eat. Accordingly, if a Jew or a Christian offers meat of an animal that he has slaughtered to a Muslim, the Muslim should not ask if the animal was slaughtered in the Islamic manner. This question is irrelevant, for it goes too far. This does not mean that the slaughtered animals regarding which one is sure that the name of Allah was not mentioned over them are lawful.
Ka‘b ibn Mālik (may Allah be pleased with him) reported: A woman slaughtered a sheep with a sharp stone. The Prophet (may Allah's peace and blessings be upon him) was asked about it and he ordered that it be eaten.
Narrated by Bukhari
In this Hadīth, Ka‘b ibn Mālik (may Allah be pleased with him) tells that a woman slaughtered a sheep with a stone. This woman was grazing some sheep near Mount Uhud and a wolf attacked one of her sheep without killing it. She chased the wolf away, took a sharp stone and slaughtered the sheep with it. The Prophet (may Allah's peace and blessings be upon him) was then asked about what she had done, and he permitted eating that sheep.
Anas (may Allah be pleased with him) reported: We chased a rabbit at Marr Azh-Zhahrān. The people ran after it but they got tired. I ran after it and eventually caught it, and brought it to Abu Talhah. He then slaughtered it and sent its hip and two thighs to the Messenger of Allah (may Allah's peace and blessings be upon him) and he accepted them.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) and his Companions were on a journey. It appears that they rested in that place "Marr Azh-Zhahrān", the same place where they stopped to rest in the Year of the Conquest of Makkah. While they were there, they disturbed a rabbit. The people chased it to seize it, but they got tired and Anas continued till he caught it. At the time, Anas ibn Mālik was at the peak of his youth, so he seized it and took it to his stepfather, Abu Talhah (may Allah be pleased with him), who slaughtered it and sent its two thighs and hip as a gift to the Messenger of Allah (may Allah's peace and blessings be upon him), and he accepted it and perhaps ate from it.
Ibn ‘Abbās (may Allah be pleased with him) reported: Khālid ibn al-Walīd and I went to the apartment of Maymūnah along with the Messenger (may Allah's peace and blessings be upon him), and there was presented to him a roasted lizard. As the Messenger stretched his hand towards It, some of the women who had been in the house of Maymūnah said: "Inform the Messenger of Allah about what he intends to eat." The Messenger lifted his hand. I said: "O Messenger of Allah, is it forbidden?" He said: "No. Yet it is not found in the land of my people, and I feel that I have no liking for it." Khālid said: "I then chewed and ate it, while the Messenger was looking."
Narrated by Bukhari & Muslim
Huzaylah ibn al-Hārith went to visit her sister Maymūnah bringing with her some gifts, including a roasted lizard. Joining this lunch were Maymūnah's nephews, including Khālid ibn al-Walīd. When the lunch was served and the Prophet (may Allah's peace and blessings be upon him) stretched his hand to eat, they told him about the type of food he was going to eat. Thereupon, he lifted his hand. So, Khālid asked whether this food was prohibited, and the Prophet replied in the negative, explaining that it was merely not found in the land of his people; that is why he did not feel like it. Then, Khālid began to chew and eat it while the Prophet was looking.
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