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﴿ وَتَحۡمِلُ أَثۡقَالَكُمۡ إِلَىٰ بَلَدٖ لَّمۡ تَكُونُواْ بَٰلِغِيهِ إِلَّا بِشِقِّ ٱلۡأَنفُسِۚ إِنَّ رَبَّكُمۡ لَرَءُوفٞ رَّحِيمٞ ﴾
سورة النحل
7. And they carry your loads to a land that you could not reach except with great trouble to yourselves. Truly, your Lord is full of Kindness, Most Merciful.
﴿ قُلۡ أَعُوذُ بِرَبِّ ٱلۡفَلَقِ ﴾
سورة الفلق
Say, “I seek refuge with the Lord of the daybreak,
﴿ إِنَّ رَبَّكَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرٗا ﴾
سورة الإسراء
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Aware and Seeing.
﴿ وَإِذَا فَعَلُواْ فَٰحِشَةٗ قَالُواْ وَجَدۡنَا عَلَيۡهَآ ءَابَآءَنَا وَٱللَّهُ أَمَرَنَا بِهَاۗ قُلۡ إِنَّ ٱللَّهَ لَا يَأۡمُرُ بِٱلۡفَحۡشَآءِۖ أَتَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعۡلَمُونَ ﴾
سورة الأعراف
When they commit a shameful act[6], they say, “We found our forefathers doing it, and Allah has enjoined it upon us.” Say, “Allah never enjoins shameful acts. Do you say about Allah something of which you have no knowledge?”
﴿ ۞ ٱللَّهُ نُورُ ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِۚ مَثَلُ نُورِهِۦ كَمِشۡكَوٰةٖ فِيهَا مِصۡبَاحٌۖ ٱلۡمِصۡبَاحُ فِي زُجَاجَةٍۖ ٱلزُّجَاجَةُ كَأَنَّهَا كَوۡكَبٞ دُرِّيّٞ يُوقَدُ مِن شَجَرَةٖ مُّبَٰرَكَةٖ زَيۡتُونَةٖ لَّا شَرۡقِيَّةٖ وَلَا غَرۡبِيَّةٖ يَكَادُ زَيۡتُهَا يُضِيٓءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٞۚ نُّورٌ عَلَىٰ نُورٖۚ يَهۡدِي ٱللَّهُ لِنُورِهِۦ مَن يَشَآءُۚ وَيَضۡرِبُ ٱللَّهُ ٱلۡأَمۡثَٰلَ لِلنَّاسِۗ وَٱللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٞ ﴾
سورة النور
35. Allâh is the Light of the heavens and the earth. The parable of His Light is as (if there were) a niche and within it a lamp: the lamp is in a glass, the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east (i.e. neither it gets sun-rays only in the morning) nor of the west (i.e. nor it gets sun-rays only in the afternoon, but it is exposed to the sun all day long), whose oil would almost glow forth (of itself), though no fire touched it. Light upon Light! Allâh guides to His Light whom He wills. And Allâh sets forth parables for mankind, and Allâh is All-Knower of everything.
﴿ وَٱلَّذِينَ ءَامَنُواْ وَهَاجَرُواْ وَجَٰهَدُواْ فِي سَبِيلِ ٱللَّهِ وَٱلَّذِينَ ءَاوَواْ وَّنَصَرُوٓاْ أُوْلَٰٓئِكَ هُمُ ٱلۡمُؤۡمِنُونَ حَقّٗاۚ لَّهُم مَّغۡفِرَةٞ وَرِزۡقٞ كَرِيمٞ ﴾
سورة الأنفال
74. And those who believed, and emigrated and strove hard in the Cause of Allâh (Al-Jihâd), as well as those who gave (them) asylum and aid - these are the believers in truth, for them is forgiveness and Rizqun Karîm (a generous provision i.e. Paradise).
﴿ فَأُلۡقِيَ ٱلسَّحَرَةُ سُجَّدٗا قَالُوٓاْ ءَامَنَّا بِرَبِّ هَٰرُونَ وَمُوسَىٰ ﴾
سورة طه
So the magicians fell down in prostration.[841] They said, "We have believed in the Lord of Aaron and Moses."
﴿ وَمَا وَجَدۡنَا لِأَكۡثَرِهِم مِّنۡ عَهۡدٖۖ وَإِن وَجَدۡنَآ أَكۡثَرَهُمۡ لَفَٰسِقِينَ ﴾
سورة الأعراف
102. And most of them We found not true to their covenant, but most of them We found indeed Fâsiqûn (rebellious, disobedient to Allâh).
﴿ مِن دُونِ ٱللَّهِ هَلۡ يَنصُرُونَكُمۡ أَوۡ يَنتَصِرُونَ ﴾
سورة الشعراء
other than Allah? Can they help you or even help themselves?”
﴿ بَلۡ هُمُ ٱلۡيَوۡمَ مُسۡتَسۡلِمُونَ ﴾
سورة الصافات
But they, that Day, are in surrender.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to run the water around his elbows while performing ablution.
Al-Bayhaqi - Narrated by Ad-Daraqutny
This Hadīth indicates that among the obligations of ablution is to wash the hands up to the elbows. Stressing the necessity of washing the elbows thoroughly indicates that they are included in the washing of hands.
Abu Hurayrah reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "The prayer of a person who does not perform ablution is invalid, and the ablution of a person who does not mention the name of Allah is invalid."
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Alla's peace and blessings be upon him) judged the prayer of a person who did not perform ablution to be invalid, and so is the ablution of a person who did not mention the name of Allah at its start. The Hadīth clearly states that that it is compulsory to mention Allah's name when beginning ablution. Therefore, intentionally leaving it invalidates one's ablution. However, leaving it out of ignorance or forgetfulness does not invalidate it.
Jābir (may Allah be pleased with him) reported: ‘Umar ibn al-Khattāb said to me: A man performed ablution and left a small part on his foot equal to the size of a nail unwashed. The Prophet (may Allah's peace and blessings be upon him) saw that and said: "Go back and perform your ablution properly." He performed it again and prayed.
Narrated by Muslim
‘Umar (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) saw a man who had just finished performing ablution leaving a spot on his foot, the size of a fingernail, unwashed. He said to him while pointing to the place that was not properly washed: Go back and perform your ablution properly and perfectly and wash each organ properly with water. So, the man went back, performed ablution perfectly, and then prayed.
Anas (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) used to take a ritual bath with one Sā‘ up to five Mudds, and he used to perform ablution with one Mudd.
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) used to take a bath for Janābah (sexual impurity) with one Sā‘ to five Mudds and perform ablution with one Mudd. A Sā‘ equals four Mudds, and a Mudd is the amount that would fill the palms of an average-sized person.
‘Uqbah ibn ‘Āmir (may Allah be pleased with him) reported: We were entrusted with the task of tending the camels. When I returned from my shift in the evening, I found the Messenger of Allah (may Allah's peace and blessings be upon him) standing and addressing the people. I heard him saying: "There is no Muslim who performs ablution well and then stands and prays two Rak‘ahs while focused on them with his heart and his face, except that Paradise will be guaranteed for him." I said: "What a fine thing this is!" Thereupon, I heard someone in front of me saying: "What he said before it was even finer." I looked and it was ‘Umar ibn al-Khattāb, who said: "I see that you have just come." He said: "If anyone of you performs ablution thoroughly and then says, 'I bear witness that there is no god but Allah and that Muhammad is the servant and Messenger of Allah', the eight gates of Paradise will be opened for him and he may enter from whichever of them he wishes."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) pointed out two great virtues while addressing the people: First: Whoever performs ablution well, thoroughly, completely, and perfectly in the prescribed manner, and gives each limb its due amount of water, and then says, I bear witness that there is no god but Allah and that Muhammad is the servant and Messenger of Allah, the eight gates of Paradise will be opened for him, and he may enter through whichever one he wishes. Second: Whoever performs this complete and perfect ablution and then stands up and offers two Rak‘ahs, turning to them with his heart in sincerity and Khushū‘ (humility and focus), and submitting his face and all the parts of his body to Allah, Paradise will be guaranteed for him.
‘Abd Khayr (may Allah be pleased with him) reported that ‘Ali (may Allah be pleased with him) said: "If the religion was based on reason, the wiping over the sock would be done underneath rather than the on the top. However, I saw the Messenger of Allah (may Allah's peace and blessings be upon him) wiping over the top of his leather socks."
Narrated by Abu Daoud
‘Ali (may Allah be pleased with him) said that if the religion were to be based on reason instead of revelation, then wiping the bottom of the socks would be more appropriate than wiping over the top, as the bottom part is what touches the ground and dirt and therefore would make more sense to wipe the bottom. However, Islamic law says the otherwise, and adherence to it is obligatory and anything suggesting otherwise should be disregarded. ‘Ali saw the Prophet (may Allah's peace and blessings be upon him) wiping over the top of his sock. What the Prophet (may Allah's peace and blessings be upon him) did, conforms with common sense from another aspect. That is because, if he wiped the bottom of his sock with water, it would result in it picking up impurities, so instead, he wiped over the top to remove any dust that was stuck there, as the top of the sock is what is seen and thus wiping it makes more sense. Significantly, none of the rulings of Islamic law contradicts sound intellect; however, this is sometimes hidden from people of intellect (humans).
Anas (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If any of you makes ablution and puts on his leather socks, let him pray while having them on, and let him wipe over them without taking them off, if he wishes, except in the state of Janābah (major ritual impurity)."
Narrated by Ad-Daraqutny
The Prophet (may Allah's peace and blessings be upon him) clarifies that if a Muslim puts on his leather socks after performing ablution, then later he becomes in the state of Hadath (minor ritual impurity) and wants to make ablution, he is permitted to wipe over them if he wishes. He can pray while having them on without taking them off for a specific period unless he becomes in the state of Janābah, in which case he must take off the leather socks to take a ritual bath.
‘Urwah reported that ‘Ā’ishah (may Allah be pleased with her) said: “The Prophet (may Allah's peace and blessings be upon him) kissed some of his wives, and then went out for prayer without making ablution.” ‘Urwah said to her: "Who is she, if not you?" So she laughed.
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) says that the Prophet (may Allah's peace and blessings be upon him) kissed one of his wives, then he went to prayer without performing ablution. 'Urwah who narrated the Hadīth from ‘Ā’ishah recognized that the anonymous wife was ‘Ā’ishah herself. When he remarked that, she laughed in confirmation of his correct perception. That the Prophet did not make a new ablution indicates that touching or kissing one's wife does not invalidate one's ablution, whether with lust or without. The original state is the validity of one's ablution, which does not become invalid, unless there is an indisputable proof. There is no such proof on the termination of the state of ablution at all when touching one's wife. As for the Qur'anic reference to touching women, it means having sexual intercourse with one's wife, according to Ibn ‘Abbās and a group of scholars. Since kissing one's wife is mostly with lust, this indicates that touching one's wife with lust does not terminate one's ablution. The ablution is terminated only when kissing or touching is accompanied with ejaculation.
Talq ibn ‘Ali (may Allah be pleased with him) reported: We went to the Prophet (may Allah's peace and blessings be upon him) and a man, who seemed to be a Bedouin, came forward and said: "O Prophet, what do you say regarding the man who touches his penis after making ablution?" The Prophet (may Allah's peace and blessings be upon him) said: "Is it not but a piece of him." Or he said: "a part of him."
Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
The question: "What do you say regarding the man who touches his penis after making ablution?", i.e. what is the religious ruling regarding touching the penis after making ablution; is there anything that one has to do? In a narration from Ahmad: "A man touches his penis in the prayer, does he have to make ablution (again)?" He (the Prophet) said: "No, it is only a part of you." The statement: "Is it not but a piece of him," or "a part of him", i.e. the penis is like the rest of the body parts. If someone who is in the state of ablution touches his hand or leg or nose or head, this will not nullify his ablution. The same applies if he touches his penis. This Hadīth is either abrogated or it is understood to mean touching the penis with a barrier, such as touching it from over the clothes. As for touching it directly with the hand, this nullifies ablution as stated in other Hadīths.
’Umm ‘Atiyyah (may Allah be pleased with her), the one who pledged allegiance to the Prophet (may Allah's peace and blessings be upon him), reported: After becoming pure (from menstruation), we would not consider brownish and yellowish discharges to be of any significance.
Literally narrated by Abu Daoud but narrated by Bukhari without the words, "After purification"
The female Companion ’Umm ‘Atiyyah (may Allah be pleased with her) reported that after attaining purity from menstruation, women, during the lifetime of the Prophet (may Allah's peace and blessings be upon him), would not consider the fluid discharged from the vagina - which tends to be blackish or yellowish - to be menses. Hence, such a discharge did not stop them from praying or fasting.
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