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﴿ أَمِ ٱتَّخَذُواْ مِن دُونِهِۦٓ أَوۡلِيَآءَۖ فَٱللَّهُ هُوَ ٱلۡوَلِيُّ وَهُوَ يُحۡيِ ٱلۡمَوۡتَىٰ وَهُوَ عَلَىٰ كُلِّ شَيۡءٖ قَدِيرٞ ﴾
سورة الشورى
9. Or have they taken (for worship) Auliyâ’ (guardians, supporters, helpers, protectors, lords, gods) besides Him? But Allâh - He Alone is the Walî (Lord, God, Protector). And it is He Who gives life to the dead, and He is Able to do all things.
﴿ وَلَا تَتَّخِذُوٓاْ أَيۡمَٰنَكُمۡ دَخَلَۢا بَيۡنَكُمۡ فَتَزِلَّ قَدَمُۢ بَعۡدَ ثُبُوتِهَا وَتَذُوقُواْ ٱلسُّوٓءَ بِمَا صَدَدتُّمۡ عَن سَبِيلِ ٱللَّهِ وَلَكُمۡ عَذَابٌ عَظِيمٞ ﴾
سورة النحل
Do not take your oaths as a means of deceit between yourselves, lest some feet will slip after they have been firm[60], and you will taste the evil consequences of preventing people from the way of Allah, and for you there will be a great punishment.
﴿ وَإِذَا جَآءُوكُمۡ قَالُوٓاْ ءَامَنَّا وَقَد دَّخَلُواْ بِٱلۡكُفۡرِ وَهُمۡ قَدۡ خَرَجُواْ بِهِۦۚ وَٱللَّهُ أَعۡلَمُ بِمَا كَانُواْ يَكۡتُمُونَ ﴾
سورة المائدة
When they come to you [believers] they say, “We believe”, but in fact they are committed to disbelief both prior to their coming and after their leaving, and Allah knows best what they conceal.
﴿ وَلِمَنۡ خَافَ مَقَامَ رَبِّهِۦ جَنَّتَانِ ﴾
سورة الرحمن
46. But for him who[1] fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).[2]
﴿ يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ لَا تَتَّخِذُواْ عَدُوِّي وَعَدُوَّكُمۡ أَوۡلِيَآءَ تُلۡقُونَ إِلَيۡهِم بِٱلۡمَوَدَّةِ وَقَدۡ كَفَرُواْ بِمَا جَآءَكُم مِّنَ ٱلۡحَقِّ يُخۡرِجُونَ ٱلرَّسُولَ وَإِيَّاكُمۡ أَن تُؤۡمِنُواْ بِٱللَّهِ رَبِّكُمۡ إِن كُنتُمۡ خَرَجۡتُمۡ جِهَٰدٗا فِي سَبِيلِي وَٱبۡتِغَآءَ مَرۡضَاتِيۚ تُسِرُّونَ إِلَيۡهِم بِٱلۡمَوَدَّةِ وَأَنَا۠ أَعۡلَمُ بِمَآ أَخۡفَيۡتُمۡ وَمَآ أَعۡلَنتُمۡۚ وَمَن يَفۡعَلۡهُ مِنكُمۡ فَقَدۡ ضَلَّ سَوَآءَ ٱلسَّبِيلِ ﴾
سورة الممتحنة
O you who believe, do not take My enemies and your enemies as allies, offering them friendship even though they rejected the truth that has come to you, and they have driven out the Messenger and yourselves [from Makkah] simply because you believe in Allah, your Lord – if you have emigrated[1] to struggle in My cause and seek My pleasure. How can you disclose secrets [of the believers], showing them friendship, when I know best all that you conceal and all that you reveal? Whoever among you does that has truly strayed from the straight path.
﴿ وَهُوَ ٱلۡقَاهِرُ فَوۡقَ عِبَادِهِۦۚ وَهُوَ ٱلۡحَكِيمُ ٱلۡخَبِيرُ ﴾
سورة الأنعام
And He is the subjugator over His servants. And He is the Wise,[296] the Aware.[297]
﴿ وَمَا مَنَعَهُمۡ أَن تُقۡبَلَ مِنۡهُمۡ نَفَقَٰتُهُمۡ إِلَّآ أَنَّهُمۡ كَفَرُواْ بِٱللَّهِ وَبِرَسُولِهِۦ وَلَا يَأۡتُونَ ٱلصَّلَوٰةَ إِلَّا وَهُمۡ كُسَالَىٰ وَلَا يُنفِقُونَ إِلَّا وَهُمۡ كَٰرِهُونَ ﴾
سورة التوبة
54. And nothing prevents their contributions from being accepted from them except that they disbelieved in Allâh and in His Messenger (Muhammad صلى الله عليه وسلم), and that they came not to As-Salât (the prayer) except in a lazy state,[14] and that they offer not contributions but unwillingly.
﴿ وَلَوۡ أَنَّ لِكُلِّ نَفۡسٖ ظَلَمَتۡ مَا فِي ٱلۡأَرۡضِ لَٱفۡتَدَتۡ بِهِۦۗ وَأَسَرُّواْ ٱلنَّدَامَةَ لَمَّا رَأَوُاْ ٱلۡعَذَابَۖ وَقُضِيَ بَيۡنَهُم بِٱلۡقِسۡطِ وَهُمۡ لَا يُظۡلَمُونَ ﴾
سورة يونس
And if each soul that wronged had everything on earth, it would offer it in ransom. And they will confide regret when they see the punishment; and they will be judged in justice, and they will not be wronged.
﴿ سَأُصۡلِيهِ سَقَرَ ﴾
سورة المدثر
Soon I will make him burn in the Scorching Fire[7].
﴿ إِلَّآ إِبۡلِيسَ أَبَىٰٓ أَن يَكُونَ مَعَ ٱلسَّٰجِدِينَ ﴾
سورة الحجر
except for Iblīs, who refused to be with those who prostrated[13].
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: I went to Qubā’ with the Messenger of Allah (may Allah's peace and blessings be upon him) on Monday. On reaching (the locale of) Banu Sālim, the Messenger of Allah (may Allah's peace and blessings be upon him) stood at ‘Itbān’s door and called out to him loudly. He came out dragging his lower garment. When he saw that, the Messenger of Allah (may Allah's peace and blessings be upon him) said: "We made the man hurry." ‘Itbān said: "O Messenger of Allah, if a man parts from his wife suddenly (during sexual intercourse) without discharging semen, what will he be required to do?" The Messenger of Allah (may Allah's peace and blessings be upon him) said: "It is water (seminal discharge) that makes water (ritual bath) obligatory."
Narrated by Muslim
This Hadīth that was reported by Abu Sa‘īd al-Khudri indicates that ritual bath becomes obligatory after ejaculation. The first 'water' mentioned in the Hadīth refers to seminal fluid, whereas the second "water" refers to water that is commonly known. The Hadīth indicates that the obligation of ritual bath is restricted to ejaculation and that no ritual bath is due when the two circumcised parts meet. However, this ruling was abrogated and ritual bath has become obligatory when sexual intercourse takes place, even if there is no ejaculation. This is proven by this Hadīth: "If the two circumcised parts meet, ritual bath becomes obligatory."
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever takes a bath on Friday, like the bath taken from sexual impurity, and then goes (to the mosque) is like the one who offers a camel as a sacrifice; whoever goes at the second hour is like the one who offers a cow as a sacrifice; whoever goes at the third hour is like the one who offers a horned ram as a sacrifice; whoever goes at the fourth hour is like the one who offers a chicken as a sacrifice; and whoever goes at the fifth hour is like one who offers an egg as a sacrifice. When the Imām comes out, the angels come to listen to the Dhikr."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) tells about the merit of going early to the Friday prayer. Earliness starts from sunrise to the coming of the Imām. This is five hours, to be divided into five parts across the time from the rise of the sun to the entering of Imām and ascending the pulpit to deliver the sermon: First: He who takes a complete bath, like the one taken after sexual impurity, and then goes to the mosque on Friday at the first hour is like the one who gives a camel in charity. Second: He who goes at the second hour is like the one who gives a cow in charity. Third: He who goes at the third hour is like the one who gives a horned ram - a male sheep - in charity. Fourth: He who goes at the fourth hour is like the one who gives a chicken in charity. Fifth: He who goes at the fifth hour is like the one who gives an egg in charity. When the Imām comes out, the angels standing at the doors stop recording the names of those who enter the mosque and come to listen to the Dhikr and sermon.
‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported: I heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: 'Whoever of you comes to attend the Friday prayer, let him take a shower."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) affirms that it is recommended for whoever wants to attend the Friday prayer to take a shower like that which he takes from Janābah (major ritual impurity).
Abu Hurayrah (may Allah be pleased with him) reported: A man asked the Messenger of Allah (may Allah's peace and blessings be upon him), saying: O Messenger of Allah, we travel by sea, and we carry with us a little water. If we make ablution with it, we will be thirsty. Can we make an ablution with the seawater? The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Its water is purifying, and its dead animals are lawful."
A man asked the Prophet (may Allah's peace and blessings be upon him), saying: We travel by sea for fishing, trade, and the like, and we carry with us a small amount of potable water. If we use the drinking water for making ablution and Ghusl (ritual bath), it will run out and we will find nothing to drink. So, is it permissible for us to make ablution using seawater? Thereupon, the Prophet (may Allah's peace and blessings be upon him) said about the seawater: Its water is pure and purifying, so it is permissible to use it for ablution and Ghusl; and it is lawful to eat what comes out of it, including fish, whales, and others, even if found dead and floating on its surface without being fished.
‘Abdullah ibn ‘Umar (may Allah be pleased with him and his father) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) was asked about water that is frequented by animals and beasts of prey, and he (may Allah's peace and blessings be upon him) said: "If the water is two pitchers, it will bear no impurity."
The Prophet (may Allah's peace and blessings be upon him) was asked about the ruling on the purity of the water that is frequented by animals and beasts of prey to drink from it and the like. He (may Allah's peace and blessings be upon him) said: If the amount of water can fill two big pitchers, i.e., 210 liters, then it is a big amount of water that does not become impure unless one of its three characteristics, namely its color, taste, and smell, is changed because of some impurity.
Umm Salamah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "He who drinks - another narration reads: He who eats or drinks - in a vessel (made) of gold or silver has, in fact, swallowed in his stomach fire from Hell."
Narrated by Bukhari & Muslim
This Hadīth contains a severe warning for whoever uses vessels made of, coated with, or adorned with gold or silver. The horrible sound of the punishment of Hellfire would be heard in the bellies of those who do so. This is because this act involves imitating the disbelievers, arrogance, and breaking the hearts of the poor, while, indeed, Islam aims at safeguarding Muslims from extravagance and degeneration. This is also because both gold and sliver were, until recently, used as currencies; thus using them as vessels or antiques, etc. paralyzes the commercial system and unnecessarily impedes the fulfillment of required and essential needs. The prohibition in the Hadīth is not restricted to using these as vessels for food or drink; it rather extends to cover any other usage, unless permitted by Shariah like jewelry for women.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “Were it not that I would cause difficulty for my followers, I would command them to use the tooth-stick with every prayer.”
An-Nasaa’i - Narrated by Ahmad - Maalik
In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) makes clear that were it not for his fear to cause difficulty and hardship for his followers, he would command and obligate them to use the tooth-stick with every ablution. But, out of his mercy and compassion towards them, he did not do that. Instead of prescribing it as an obligation, he made it a recommended act of Sunnah, whose performance brings reward, yet there is no punishment for failure to do it.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "If any of you wakes up from his sleep, let him blow water out of his nose three times, as the devil spends the night on his nostrils."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) urges anyone who wakes up from his sleep to make Istinthar, i.e., blowing water out of the nose after sniffing it, three times because the devil spends the night on the nostril, which is the whole nose.
‘Abdullāh ibn Zayd (may Allah be pleased with him) reported that he saw the Messenger of Allah (may Allah's peace and blessings be upon him) perform ablution; he rinsed his mouth thrice and blew water out of his nose thrice. He then washed his face thrice and his right and left forearms thrice, then he took more water and wiped over his head, and then he washed his feet until he cleaned them.
Narrated by Muslim
‘Abdullāh ibn Zayd (may Allah be pleased with him) informs us of the manner in which the Prophet (may Allah's peace and blessings be upon him) performed ablution. He tells us that when he performed ablution, he took water into his mouth, swirled it around, and spat it out; that he then took water into his nose and blew out the mucus and whatever else; and that he then washed his face thrice, then his right forearm up to the elbow thrice, and then the left forearm up to the elbow thrice. Then he wiped his head with new water and then washed his feet up to the ankles until all the dirt was removed from them.
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) performed ablution and passed a wet hand on his forelock, over the turban, and over the two leather socks.
Narrated by Muslim
Al-Mughīrah ibn Shu‘bah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) wiped over his forelock, which is the front of his head at the hairline, then he completed the wiping over his turban. He did not suffice with wiping part of his head; rather, he completed wiping his head by wiping over the turban. From the Prophet's guidance as well is wiping over the leather socks, as mentioned in this Hadīth and others.
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