Categories
Discover our diverse collection of categories covering multiple topics to meet your various interestsDa\'wa cards that highlight great meanings of the verses of the Holy Quran and the noble prophetic hadiths in a simple style and attractive display that helps the Muslim to have a deeper understanding of his religion in an easy way
﴿ إِلَّا مَن ظَلَمَ ثُمَّ بَدَّلَ حُسۡنَۢا بَعۡدَ سُوٓءٖ فَإِنِّي غَفُورٞ رَّحِيمٞ ﴾
سورة النمل
Otherwise, he who wrongs, then substitutes good after evil - indeed, I am Forgiving and Merciful.
﴿ مِنۡ أَجۡلِ ذَٰلِكَ كَتَبۡنَا عَلَىٰ بَنِيٓ إِسۡرَٰٓءِيلَ أَنَّهُۥ مَن قَتَلَ نَفۡسَۢا بِغَيۡرِ نَفۡسٍ أَوۡ فَسَادٖ فِي ٱلۡأَرۡضِ فَكَأَنَّمَا قَتَلَ ٱلنَّاسَ جَمِيعٗا وَمَنۡ أَحۡيَاهَا فَكَأَنَّمَآ أَحۡيَا ٱلنَّاسَ جَمِيعٗاۚ وَلَقَدۡ جَآءَتۡهُمۡ رُسُلُنَا بِٱلۡبَيِّنَٰتِ ثُمَّ إِنَّ كَثِيرٗا مِّنۡهُم بَعۡدَ ذَٰلِكَ فِي ٱلۡأَرۡضِ لَمُسۡرِفُونَ ﴾
سورة المائدة
32. Because of that We ordained for the Children of Israel that if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be as if he saved the life of all mankind. And indeed, there came to them Our Messengers with clear proofs, evidence, and signs, even then after that many of them continued to exceed the limits (e.g. by doing oppression unjustly and exceeding beyond the limits set by Allâh by committing the major sins) in the land![10]
﴿ ثُمَّ إِنَّكُمۡ يَوۡمَ ٱلۡقِيَٰمَةِ تُبۡعَثُونَ ﴾
سورة المؤمنون
Then indeed you, on the Day of Resurrection, will be resurrected.
﴿ وَٱلَّذِينَ ٱتَّخَذُواْ مَسۡجِدٗا ضِرَارٗا وَكُفۡرٗا وَتَفۡرِيقَۢا بَيۡنَ ٱلۡمُؤۡمِنِينَ وَإِرۡصَادٗا لِّمَنۡ حَارَبَ ٱللَّهَ وَرَسُولَهُۥ مِن قَبۡلُۚ وَلَيَحۡلِفُنَّ إِنۡ أَرَدۡنَآ إِلَّا ٱلۡحُسۡنَىٰۖ وَٱللَّهُ يَشۡهَدُ إِنَّهُمۡ لَكَٰذِبُونَ ﴾
سورة التوبة
And [there are] those [hypocrites] who took for themselves a mosque for causing harm and disbelief and division among the believers and as a station for whoever had warred against Allāh and His Messenger before. And they will surely swear, "We intended only the best." And Allāh testifies that indeed they are liars.
﴿ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءٗ فَسَالَتۡ أَوۡدِيَةُۢ بِقَدَرِهَا فَٱحۡتَمَلَ ٱلسَّيۡلُ زَبَدٗا رَّابِيٗاۖ وَمِمَّا يُوقِدُونَ عَلَيۡهِ فِي ٱلنَّارِ ٱبۡتِغَآءَ حِلۡيَةٍ أَوۡ مَتَٰعٖ زَبَدٞ مِّثۡلُهُۥۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡحَقَّ وَٱلۡبَٰطِلَۚ فَأَمَّا ٱلزَّبَدُ فَيَذۡهَبُ جُفَآءٗۖ وَأَمَّا مَا يَنفَعُ ٱلنَّاسَ فَيَمۡكُثُ فِي ٱلۡأَرۡضِۚ كَذَٰلِكَ يَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَالَ ﴾
سورة الرعد
He sends down from the sky, rain, and valleys flow according to their capacity, and the torrent carries a rising foam. And from that [ore] which they heat in the fire, desiring adornments and utensils, is a foam like it. Thus Allāh presents [the example of] truth and falsehood. As for the foam, it vanishes, [being] cast off; but as for that which benefits the people, it remains on the earth. Thus does Allāh present examples.
﴿ فَأَتۡبَعَ سَبَبًا ﴾
سورة الكهف
He pursued a course[42],
﴿ وَمَا جَعَلۡنَآ أَصۡحَٰبَ ٱلنَّارِ إِلَّا مَلَٰٓئِكَةٗۖ وَمَا جَعَلۡنَا عِدَّتَهُمۡ إِلَّا فِتۡنَةٗ لِّلَّذِينَ كَفَرُواْ لِيَسۡتَيۡقِنَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ وَيَزۡدَادَ ٱلَّذِينَ ءَامَنُوٓاْ إِيمَٰنٗا وَلَا يَرۡتَابَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ وَٱلۡمُؤۡمِنُونَ وَلِيَقُولَ ٱلَّذِينَ فِي قُلُوبِهِم مَّرَضٞ وَٱلۡكَٰفِرُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلٗاۚ كَذَٰلِكَ يُضِلُّ ٱللَّهُ مَن يَشَآءُ وَيَهۡدِي مَن يَشَآءُۚ وَمَا يَعۡلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَۚ وَمَا هِيَ إِلَّا ذِكۡرَىٰ لِلۡبَشَرِ ﴾
سورة المدثر
And We have not made the keepers of the Fire except angels. And We have not made their number except as a trial for those who disbelieve - that those who were given the Scripture will be convinced and those who have believed will increase in faith and those who were given the Scripture and the believers will not doubt and that those in whose hearts is disease [i.e., hypocrisy] and the disbelievers will say, "What does Allāh intend by this as an example?" Thus does Allāh send astray whom He wills and guide whom He wills. And none knows the soldiers of your Lord except Him. And it [i.e., mention of the Fire] is not but a reminder to humanity.
﴿ أَن تَقُولُوٓاْ إِنَّمَآ أُنزِلَ ٱلۡكِتَٰبُ عَلَىٰ طَآئِفَتَيۡنِ مِن قَبۡلِنَا وَإِن كُنَّا عَن دِرَاسَتِهِمۡ لَغَٰفِلِينَ ﴾
سورة الأنعام
You [pagans] may no longer say, “Scriptures were only sent down to two groups before us, and we were unaware of their teachings.”
﴿ مَا ضَلَّ صَاحِبُكُمۡ وَمَا غَوَىٰ ﴾
سورة النجم
Your companion [i.e., Muḥammad] has not strayed, nor has he erred,
﴿ ٱلَّذِينَ يُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقۡنَٰهُمۡ يُنفِقُونَ ﴾
سورة الأنفال
The ones who establish prayer, and from what We have provided them, they spend.
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported: A man emigrated from Yemen to the Messenger of Allah (may Allah’s peace and blessings be upon him) who said (to the man): "Do you have anyone in Yemen?" He replied: "My parents." He asked: "Have they given you permission?" He replied: 'No!' So the Prophet (may Allah's peace and blessings be upon him) said: "Go back to them and seek their permission. If they give you permission, you can engage in Jihad, otherwise, be dutiful to them."
Narrated by Abu Daoud
The Hadīth relates that a man from Yemen came to the Prophet (may Allah's peace and blessings be upon him) seeking his permission to participate in Jihad. The Prophet (may Allah's peace and blessings be upon him) asked about his parents and whether he had their permission to go for Jihad. It appears that he had not asked for their permission. So the Prophet (may Allah's peace and blessings be upon him) told him to return to his parents and show them kindness and obedience. This Hadīth indicates that it is important for a person to get his parents’ permission before going for Jihad.
Anas (may Allah be pleased with him) reported: A man came to the Prophet (may Allah’s peace and blessings be upon him) and said: "O Messenger of Allah, I left no minor or major sin without committing it." He said: "Do you not testify that there is no god but Allah and that Muhammad is the Messenger of Allah?" He repeated the question three times. He replied: 'Yes.' The Prophet (may Allah’s peace and blessings be upon him) said: "This prevails over that."
Narrated by Abu Ya'la & At-Tabarany & Ad-Deyaa Al-Maqdesy
A man came to the Prophet (may Allah's peace and blessings be upon him) and said: O Messenger of Allah, I committed all sins and misdeeds and left no minor or major sin except that I did it. Can I be forgiven? The Prophet (may Allah's peace and blessings be upon him) said to him: Do you not testify that there is no god but Allah and that Muhammad is the Messenger of Allah? He asked the question three times. The man replied in the affirmative. Thereupon, the Prophet (may Allah's peace and blessings be upon him) told him about the merit of the two testimonies of faith and how they expiate sins, and that repentance erases past misdeeds.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah’s peace and blessings be upon him) said: "Do not seek knowledge in order to show off in front of the scholars, or to argue with the foolish; or to get the higher status in gatherings. Whoever does that, the Fire, the Fire."
Narrated by Ibn Majah
The Prophet (may Allah's peace and blessings be upon him) gave a warning to those who seek knowledge to show off in front of the scholars and demonstrate that they are also scholars like them; to argue with foolish and feeble-minded people; or to be given prominence and precedence over others in gatherings. Whoever does that becomes worthy of Hellfire due to his showing off and lack of sincerity in seeking knowledge for Allah's sake.
An-Nawwās ibn Sam‘ān al-Ansāri (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Allah has given a parable: a straight path that is surrounded by two walls on both sides, with several open doors within the walls covered with curtains. There is a caller on the gate of the path who says: 'O people, enter the path, all of you, and do not deviate from it.' Meanwhile, a caller from above the path is also warning any person who wants to open any of these doors: 'Woe unto you! Do not open it, for if you open it, you will pass through.' The path is Islam, the two walls are the limits set by Allah, and the open doors are Allah's prohibitions. The caller on the gate of the path is the Book of Allah, while the caller above the path is Allah's admonishment in the heart of every Muslim."
Narrated by At-Termedhy & Ahmad
The Prophet (may Allah's peace and blessings be upon him) pointed out that Allah Almighty gave a parable likening Islam to a straight extended path that has no crookedness. On the two sides of this path there are two walls surrounding it. These two walls are the limits set by Allah, and within them there are open doors, which are Allah's prohibitions. On these doors, there are curtains that do not allow passersby to see who is inside. There is a caller at the beginning of this path who directs people and says to them: Walk on this path and do not deviate from it towards the sides. This caller is the Book of Allah. There is another caller above the path. When anyone walking on the path wants to open any of the curtains above these doors a little bit, he forbids him saying: Woe unto you; do not open it! If you open it, you will pass through, and you will not be able to prevent yourself from entering. This caller is Allah's admonishment in the heart of every Muslim.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Would any one of you like to find three large, fat, pregnant she-camels when he returns to his family?" We said: 'Yes.' He said: "Three verses that one of you recites in his prayer are better for him than three large, fat, pregnant she-camels."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) points out that the reward for reciting three verses during the prayer is better for a person than finding three large, fat, pregnant she-camels in his house.
‘Uqbah ibn ‘Āmir al-Juhani (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "He who recites the Qur’an openly is like he who gives charity openly, and he who recites the Qur’an secretly is like he who gives charity secretly."
Narrated by Abu Daoud & At-Termedhy & An-Nasa'i
The Prophet (may Allah's peace and blessings be upon him) pointed out that one who recites the Qur’an openly is like one who gives charity openly, and one who recites the Qur’an secretly is like one who gives charity secretly.
Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "It is out of glorification of Allah, Almighty, to honor the grey-haired (old) Muslim, and the bearer of the Qur'an who neither exaggerates concerning it nor neglects it, and to honor the just ruler.”
Narrated by Abu Daoud
This Hadīth mentions things whereby one reveres Allah and glorifies Him: - Honoring the old Muslim by treating him with respect, gentleness, and compassion. By doing so, one is glorifying Allah, because the elders have a special status in the sight of Allah. - Honoring the bearer of the Qur'an (its memorizer) in his heart. Included are the reciters and interpreters of the Qur'an. The bearer of the Qur'an, as this Hadīth says, must fulfill two things: 1. Not to exaggerate towards the Qur'an, that is not to go off the limit in applying it, tracing its ambiguities, and reading it too quickly or too slowly in such a way that one does not understand its meanings. 2. Not to turn away from the Qur'an by not mastering its recitation, knowing its meanings, and following it. Turning away also means ceasing to act upon the Qur'an after one has learned, out of negligence. Honoring the just ruler, i.e. the person in authority who treats his subjects fairly. So, he is honored for his public good and social reform.
Anas ibn Sirīn reported: 'We received Anas [ibn Mālik] when he returned from Syria and met him at ‘Ayn At-Tamr. I saw him pray on a donkey, and his face was to this side, i.e. to the left side of the Qiblah. I said to him: "I saw you pray towards a direction other than the Qiblah!" He said: "Had I not seen the Messenger of Allah (may Allah's peace and blessings be upon him) doing so, I would not have done it."
Narrated by Bukhari & Muslim
Anas ibn Mālik (may Allah be pleased with him) returned from Syria and people received him because of his high status and wide knowledge. The narrator, who was among the people who received him, saw him pray on on a donkey towards the left side of the Qiblah. He asked him about that, and Anas told them that he had seen the Prophet (may Allah's peace and blessings be upon him) do that; otherwise, he would not have done it.
Anas ibn Mālik (may Allah be pleased with him) reported: I went out with Jarīr ibn ‘Abdullāh al-Bajali on a journey, and he served me. I said to him: "Do not do that!" He said: "I saw the Ansār do something with the Messenger of Allah (may Allah's peace and blessings be upon him) after which I took a pledge upon myself that I would not accompany anyone of them without serving him."
Narrated by Bukhari & Muslim
Jarīr ibn ‘Abdullāh al-Bajali (may Allah be pleased with him) went out for a journey, in which he used to serve his companions, who were some men of the Ansār. Among them was Anas ibn Mālik, who was younger than Jarīr. It was said to him: "How do you serve them when you are a Companion of the Messenger of Allah (may Allah's peace and blessing be upon him?!" Jarīr replied: "I saw the Ansār do something with the Messenger of Allah (may Allah's peace and blessings be upon him) after which I took an oath upon myself that I would never accompany anyone of them without serving him." This is a form of honoring those who honor the Prophet (may Allah's peace and blessings be upon him). In fact, honoring and respecting a man's companions is part of honoring and respecting the man himself. That is why Jarīr regarded that honoring those people is part of honoring the Prophet (may Allah's peace and blessings be upon him).
Abu Mūsa al-Ash‘ari (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "One will be with those whom he loves." Another narration reads: "It was said to the Prophet (may Allah's peace and blessings be upon him): 'What about a man who loves some people but he cannot be as good as them?' He said: 'One will be with those whom he loves.'" ‘Abdullāh ibn Mas‘ūd (may Allah be pleased with him) reported: A man came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: 'O Messenger of Allah, what do you say about a man who loves some people but cannot catch up with their good deeds?' The Messenger of Allah (may Allah's peace and blessings be upon him) said: 'One will be with those whom he loves.’"
Al-Bukhari and Muslim with its two versions
In the Hereafter, one will be with those whom he used to love in the worldly life. This Hadīth encourages having strong love for the messengers of Allah, the righteous people, and their followers according to their ranks. It also warns against loving those who oppose them. Love is a proof of one's strong relationship and connection with the one whom he loves, his agreement with his morals, and following his example. It is a proof of these things and leads to them as well. Also, whoever loves Allah, the Almighty, that very love is something that brings one closer to Him. Indeed, Allah is the Most Appreciative. He grants the one seeking His closeness a multiplied amount of what one exerts. Being with those whom one loves does not necessarily mean being equal in status or position. That differs according to one's good deeds and profitable actions. Being "with" them occurs by their mere sharing in something, not necessarily everything. If it happens that all enter Paradise, then they are all with each other, even if the degrees vary. So, whoever loves the Messenger (may Allah’s peace and blessings be upon him) or one of the believers, then he will be with him in Paradise by his good intention, because it is the fundamental element, and actions are subordinate to it. It is not necessarily understood that being with someone means occupying the same degree as his, or receiving the same reward as his from all aspects.
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