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﴿ قَالُواْ تَقَاسَمُواْ بِٱللَّهِ لَنُبَيِّتَنَّهُۥ وَأَهۡلَهُۥ ثُمَّ لَنَقُولَنَّ لِوَلِيِّهِۦ مَا شَهِدۡنَا مَهۡلِكَ أَهۡلِهِۦ وَإِنَّا لَصَٰدِقُونَ ﴾
سورة النمل
49. They said: "Swear one to another by Allâh that we shall make a secret night attack on him and his household, and thereafter we will surely say to his near relatives: ‘We witnessed not the destruction of his household, and verily we are telling the truth.’"
﴿ وَأَطِيعُواْ ٱللَّهَ وَأَطِيعُواْ ٱلرَّسُولَ وَٱحۡذَرُواْۚ فَإِن تَوَلَّيۡتُمۡ فَٱعۡلَمُوٓاْ أَنَّمَا عَلَىٰ رَسُولِنَا ٱلۡبَلَٰغُ ٱلۡمُبِينُ ﴾
سورة المائدة
92. And obey Allâh and the Messenger (Muhammad صلى الله عليه وسلم), and beware (of even coming near to drinking or gambling or Al-Ansâb, or Al-Azlâm, etc.) and fear Allâh. Then if you turn away, you should know that it is Our Messenger’s duty to convey (the Message) in the clearest way.
﴿ فَلِذَٰلِكَ فَٱدۡعُۖ وَٱسۡتَقِمۡ كَمَآ أُمِرۡتَۖ وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡۖ وَقُلۡ ءَامَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَٰبٖۖ وَأُمِرۡتُ لِأَعۡدِلَ بَيۡنَكُمُۖ ٱللَّهُ رَبُّنَا وَرَبُّكُمۡۖ لَنَآ أَعۡمَٰلُنَا وَلَكُمۡ أَعۡمَٰلُكُمۡۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَاۖ وَإِلَيۡهِ ٱلۡمَصِيرُ ﴾
سورة الشورى
15. So unto this (religion of Islâm alone and this Qur’ân) then invite (people) (O Muhammad صلى الله عليه و سلم), and stand firm [on Islâmic Monotheism by performing all that is ordained by Allâh (good deeds), and by abstaining from all that is forbidden by Allâh (sins and evil deeds)], as you are commanded, and follow not their desires but say: "I believe in whatsoever Allâh has sent down of the Book [all the holy Books, - this Qur’ân and the Books of the old from the Taurât (Torah), or the Injeel (Gospel) or the Pages of Ibrâhîm (Abraham)] and I am commanded to do justice among you. Allâh is our Lord and your Lord. For us our deeds and for you your deeds. There is no dispute between us and you. Allâh will assemble us (all), and to Him is the final return."
﴿ لَهُم مَّا يَشَآءُونَ عِندَ رَبِّهِمۡۚ ذَٰلِكَ جَزَآءُ ٱلۡمُحۡسِنِينَ ﴾
سورة الزمر
34. They shall have all that they will desire with their Lord. That is the reward of Muhsinûn (good-doers - see the footnote of V.9:120).
﴿ كَلَّا بَلۡ تُحِبُّونَ ٱلۡعَاجِلَةَ ﴾
سورة القيامة
20. Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but you (men) love the present life of this world,
﴿ فِيهِنَّ خَيۡرَٰتٌ حِسَانٞ ﴾
سورة الرحمن
In them there are beautiful noble women.
﴿ سَلۡهُمۡ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴾
سورة القلم
Ask them which of them, for that [claim], is responsible.
﴿ وَإِذۡ قُلۡنَا لِلۡمَلَٰٓئِكَةِ ٱسۡجُدُواْ لِأٓدَمَ فَسَجَدُوٓاْ إِلَّآ إِبۡلِيسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦٓۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوۡلِيَآءَ مِن دُونِي وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّٰلِمِينَ بَدَلٗا ﴾
سورة الكهف
And [remember] when We said to the angels, “Prostrate before Adam,” so they all prostrated except Iblīs, who was one of the jinn, but he disobeyed the command of his Lord. Will you then take him and his progeny as protectors instead of Me[28], even though they are your enemies[29]? What a terrible exchange for the wrongdoers!
﴿ قَالُواْ رَبَّنَا غَلَبَتۡ عَلَيۡنَا شِقۡوَتُنَا وَكُنَّا قَوۡمٗا ضَآلِّينَ ﴾
سورة المؤمنون
106. They will say: "Our Lord! Our wretchedness overcame us, and we were (an) erring people.
﴿ وَلَا تَأۡكُلُواْ مِمَّا لَمۡ يُذۡكَرِ ٱسۡمُ ٱللَّهِ عَلَيۡهِ وَإِنَّهُۥ لَفِسۡقٞۗ وَإِنَّ ٱلشَّيَٰطِينَ لَيُوحُونَ إِلَىٰٓ أَوۡلِيَآئِهِمۡ لِيُجَٰدِلُوكُمۡۖ وَإِنۡ أَطَعۡتُمُوهُمۡ إِنَّكُمۡ لَمُشۡرِكُونَ ﴾
سورة الأنعام
121. Eat not (O believers) of that (meat) on which Allâh’s Name has not been pronounced (at the time of the slaughtering of the animal), for sure it is Fisq (a sin and disobedience of Allâh). And certainly, the Shayâtîn (devils) do inspire their friends (from mankind) to dispute with you, and if you obey them[15] [by making Al-Maitah (a dead animal) legal by eating it], then you would indeed be Mushrikûn (polytheists); [because they (devils and their friends) made lawful to you to eat that which Allâh has made unlawful to eat and you obeyed them by considering it lawful to eat, and by doing so you worshipped them; and to worship others besides Allâh is polytheism].
As he visited ‘Ā’ishah (may Allah be pleased with her), Sa‘d ibn Hishām ibn ‘Āmir said: "O mother of the believers, tell me about the character of the Prophet (may Allah's peace and blessings be upon him)." She said: "Do you not recite the Qur’an?" He said: 'Yes.' She said: "Indeed, the Prophet's character was the Qur’an."
Narrated by Muslim within a long hadith
The mother of the believers' Ā’ishah (may Allah be pleased with her) was asked about the Prophet's character, and she replied with one comprehensive sentence, referring the questioner to the noble Qur'an, which comprises all attributes of perfection. She said that the Prophet (may Allah's peace and blessings be upon him) possessed the morals of the Qur'an. Whatever the Qur'an commanded him to do or prohibited him from doing, he would comply. So, his character was to act upon the Qur'an, observe its limits, assume its ethics, and take lessons from its parables and stories.
‘Ā’ishah, Mother of the Believers (may Allah be pleased with her), reported: The Prophet (may Allah's peace and blessings be upon him) preferred beginning with the right side when wearing his sandals, combing his hair, purifying himself, and in all of his affairs.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) would like and prefer to begin with the right side in all matters worthy of honor. This includes the following: He would begin with the right foot in putting on his sandals, and begin with the right side in grooming, combing, and oiling his hair and beard; and in his ablution, he would start with the right side in washing his hands and feet.
‘Ā’ishah, Mother of the Believers, (may Allah be pleased with her) reported: I have never seen the Prophet (may Allah's peace and blessings be upon him) laughing so heartily to the extent of seeing his uvulae; rather, he would only smile.
Narrated by Bukhari & Muslim
‘Ā’ishah (may Allah be pleased with her) informed that the Prophet (may Allah's peace and blessings be upon him) did not exaggerate in laughing until his uvula, which is the fleshy extension hanging above the throat, could be seen; rather, he would only smile.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) was more bashful than a virgin in her boudoir. Whenever he saw something he disliked, we could perceive that on his face.
Narrated by Bukhari & Muslim
Abu Sa‘īd al-Khudri (may Allah be pleased with him) informs that the Prophet (may Allah's peace and blessings be upon him) was more shy than a virgin girl who has not married and deals with men while she is veiled in her house. His shyness was so intense that if he disliked something, his face would change and he would not speak. Rather, his Companions would recognize his dislike of it through his face.
Al-Barā ibn ‘Āzib (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) was on a journey and he performed the ‘Ishā prayer, reciting in one of the two Rak‘ahs Sūrat At-Tīn. I have never heard anyone with a better voice or recitation than his.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) recited Sūrat At-Tīn, which is a short Sūrah, in the first Rak‘ah of the ‘Ishā prayer, because he was on a journey. While traveling, one should be keen on making things easier because of the hardship of traveling. Even though the Prophet (may Allah's peace and blessings be upon him) was on a journey, he didn't abandon what evokes humility and attentiveness of the heart in prayer when listening to the Qur'an, which is beautifying one's voice with the recitation of the Qur'an in prayer.
Abdullah ibn Mālik ibn Buhaynah (may Allah be pleased with him) reported: When the Prophet (may Allah's peace and blessings be upon him) prayed, he used to spread out his hands until the whiteness of his armpits would be visible.
Narrated by Bukhari & Muslim
When prostrating, the Prophet (may Allah's peace and blessings be upon him) used to spread out his hands during Sujūd (prostration), keeping each hand away from its respective side like the two wings, until the skin color of his armpits would become visible. This is a form of exaggeration in distancing the arms and keeping them far from his sides.
Anas ibn Mālik (may Allah be pleased with him) reported: When the Messenger of Allah (may Allah’s peace and blessings be upon him) suffered the agony of death, Fātimah (may Allah be pleased with her) said: "O father, what a severe agony!" The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Your father will suffer no more agony after this day." When he passed away, she said: "Father, Allah has called you back and you have responded to His call. Father, the Garden of Firdaus (the highest level of Paradise) is your abode. Father, we announce your death to Jibrīl." When he was buried, she said: "Did you feel comfortable to put dust over the Messenger of Allah!"
Narrated by Bukhari
This Hadīth highlights the patience that the Messenger of Allah (may Allah’s peace and blessings be upon him) exhibited during his last moments alive. When his illness became severe, he would sometimes pass out due to the severity of the pain he was suffering. The pain was so severe that he was elevated in the levels of Paradise due to his patience. When his pain became intense, Fātimah (may Allah be pleased with her) called out: “O father, what a severe agony.” This is because she was a woman and women cannot exercise patience. The Messenger (may Allah's peace and blessings be upon him) said: “Your father will suffer no more agony after this day.” This is because he was moving from this world to his Higher Companion. The Messenger (may Allah's peace and blessings be upon him) used to say in his last moments: “Oh Allah, the Highest Companion! Oh Allah, the Highest Companion!” And he would look at the ceiling of the house. When the Messenger of Allah (may Allah’s peace and blessings be upon him) passed away, Fātimah began to mourn him and her mourning was allowed as it did not contain any sign of being displeased with the decree of Allah. When she said: “He answered the call of his Lord”, she meant that he responded to the call of Allah, Who has dominion over everything and in whose hands is the destiny of every human being. He died like any other believer dies and his soul ascended all the way, until it rests between Allah's Hands, above the seventh heaven. When she said: “and the Garden of Firdaus is his abode,” she meant that her father would be in the highest level of Paradise, because he was the best of the believers. The Prophet (may Allah's peace and blessings be upon him) used to say: "Beseech Allah to grant me Al-Wasīlah, which is a high rank in Paradise, fitting for only one of Allah's slaves. And I hope that I will be that man." There is no doubt that the Prophet (may Allah's peace and blessings be upon him) will reside in the highest part of Paradise, Firdaus, and above its roof is the throne of Allah, the Exalted. She then said: “We announce your death to Jibrīl,” as Jibrīl was the one who brought down the revelation and would no longer carry it due to the passing of the Messenger. Then, when the Messenger was carried to the graveyard and buried, Fātimah said to the Companions: “Did you feel comfortable to put dust over Allah's Messenger!” She asked this question due to her severe anguish resulting from the death of her father and her knowledge that the hearts of the Companions were full of love for him. Allah, the Exalted, is the Just Judge and to Him is our return. He said in His Book: {Indeed, you are to die, and indeed, they are to die.} [Sūrat Az-Zumar: 30]
Abu Hurayrah (may Allah be pleased with him) reported: Whenever the Messenger of Allah (may Allah's peace and blessings be upon him) sneezed, he would put his hand—or his garment—over his mouth and lower—or drop—his voice therewith.
Narrated by Abu Daoud & At-Termedhy & Ahmad
Whenever the Prophet (may Allah's peace and blessings be upon him) sneezed: First: He would put his hand or garment over his mouth so that nothing would come out of his mouth or nose and hurt those around him. Second: He would lower his voice and not raise it.
‘Ā'ishah (may Allah be pleased with her) reported: The speech of the Messenger of Allah (may Allah's peace and blessings be upon him) was clearly articulated that anyone who listened to him could understand it.
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
‘Ā'ishah (may Allah be pleased with her) said that the speech of the Prophet (may Allah's peace and blessings be upon him) was so clearly articulated. It was clear to all those who heard it, and was neither complicated nor wordy; even if one wished to count his words, it would be easy because the Prophet (may Allah's peace and blessings be upon him) used to speak at a very moderate pace. Moreover, the Prophet (may Allah's peace and blessings be upon him) was gifted with the ability to speak brief yet comprehensive words. He used to speak very concisely. One should not mumble when speaking lest it should be vague for the listener. Obviously, the purpose of speaking is to help the addressee understand what one says; the more understandable one's speech is, the better it is. When one uses this method, i.e. clearly articulating his speech, and repeats it three times for whoever cannot understand, he should realize that he is imitating the Prophet (may Allah's peace and blessings be upon him) to be rewarded and help his brother understand what he says. The same applies to all acts of the Sunnah. One should always keep in mind that he is following the Prophet (may Allah's peace and blessings be upon him) to be counted among those who adhere to the Sunnah and, thus, be rewarded.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Had it not been that I might overburden the believers—or my Ummah—I would have commanded them to use the Siwāk (toothstick) at every prayer."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) informed that if he had not been afraid of making things hard for the believers in his Ummah, he would have made it obligatory upon them to use the Siwāk with every prayer.
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