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

﴿ بَلۡ يُرِيدُ ٱلۡإِنسَٰنُ لِيَفۡجُرَ أَمَامَهُۥ ﴾

سورة القيامة

But man desires to continue in sin.[1801]

﴿ ءَأَنتُمۡ أَنشَأۡتُمۡ شَجَرَتَهَآ أَمۡ نَحۡنُ ٱلۡمُنشِـُٔونَ ﴾

سورة الواقعة

Is it you who produced its trees[8], or is it We Who produced it?

﴿ لَّوۡ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدٗا لَّٱصۡطَفَىٰ مِمَّا يَخۡلُقُ مَا يَشَآءُۚ سُبۡحَٰنَهُۥۖ هُوَ ٱللَّهُ ٱلۡوَٰحِدُ ٱلۡقَهَّارُ ﴾

سورة الزمر

4. Had Allâh willed to take a son (or offspring), He could have chosen whom He willed out of those whom He created. But glory be to Him! (He is above such things). He is Allâh, the One, the Irresistible[1].

﴿ وَإِذۡ أَخَذَ ٱللَّهُ مِيثَٰقَ ٱلَّذِينَ أُوتُواْ ٱلۡكِتَٰبَ لَتُبَيِّنُنَّهُۥ لِلنَّاسِ وَلَا تَكۡتُمُونَهُۥ فَنَبَذُوهُ وَرَآءَ ظُهُورِهِمۡ وَٱشۡتَرَوۡاْ بِهِۦ ثَمَنٗا قَلِيلٗاۖ فَبِئۡسَ مَا يَشۡتَرُونَ ﴾

سورة آل عمران

187. (And remember) when Allâh took a covenant from those who were given the Scripture (Jews and Christians) to make it (the news of the coming of Prophet Muhammad صلى الله عليه وسلم and the religious knowledge) known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And indeed worst is that which they bought.

﴿ أَفَلَا يَتُوبُونَ إِلَى ٱللَّهِ وَيَسۡتَغۡفِرُونَهُۥۚ وَٱللَّهُ غَفُورٞ رَّحِيمٞ ﴾

سورة المائدة

74. Will they not turn with repentance to Allâh and ask His Forgiveness? For Allâh is Oft-Forgiving, Most Merciful.[26]

﴿ قَالُواْ تِلۡكَ إِذٗا كَرَّةٌ خَاسِرَةٞ ﴾

سورة النازعات

They say, “Then that would surely be a losing return[8]!”

﴿ وَجَآءَ ٱلسَّحَرَةُ فِرۡعَوۡنَ قَالُوٓاْ إِنَّ لَنَا لَأَجۡرًا إِن كُنَّا نَحۡنُ ٱلۡغَٰلِبِينَ ﴾

سورة الأعراف

And the magicians came to Pharaoh. They said, "Indeed for us is a reward if we are the predominant."

﴿ وَإِذَا حُيِّيتُم بِتَحِيَّةٖ فَحَيُّواْ بِأَحۡسَنَ مِنۡهَآ أَوۡ رُدُّوهَآۗ إِنَّ ٱللَّهَ كَانَ عَلَىٰ كُلِّ شَيۡءٍ حَسِيبًا ﴾

سورة النساء

86. When you are greeted with a greeting, greet in return with what is better than it, or (at least) return it equally. Certainly, Allâh is Ever a Careful Account Taker of all things.[29]

﴿ قَالَ وَمَن يَقۡنَطُ مِن رَّحۡمَةِ رَبِّهِۦٓ إِلَّا ٱلضَّآلُّونَ ﴾

سورة الحجر

He said, “Who would despair of his Lord’s mercy except those who are misguided[26]?”

﴿ إِنِّيٓ أَنَا۠ رَبُّكَ فَٱخۡلَعۡ نَعۡلَيۡكَ إِنَّكَ بِٱلۡوَادِ ٱلۡمُقَدَّسِ طُوٗى ﴾

سورة طه

Indeed, I am your Lord, so remove your sandals. Indeed, you are in the blessed valley of Ṭuwā.

‹
1
2
3
4
5
6
...
1870
1871
›

An-Nu‘mān ibn Bashīr (may Allah be pleased with him) reported: My father gave me some of his property as a gift. My mother ‘Amrah bint Rawāha said: I shall not be satisfied until you make the Messenger of Allah (may Allah's peace and blessings be upon him) a witness to it. My father went to the Messenger of Allah (may Allah's peace and blessings be upon him) in order to make him witness to the gift he has given me. The Messenger of Allah (may Allah's peace and blessings be upon him) asked him: "Have you done the same with all your children?" He said: 'No.' Thereupon, he said: "Fear Allah, and be just regarding your children." So my father returned and took back the gift. According to another wording, the Prophet (may Allah's peace and blessings be upon him) said: "Then do not make me a witness to this, for, indeed, I do not bear witness to injustice." According to a third wording, he said: "Then let someone other than me be a witness to this."

Al-Bukhari and Muslim with multiple versions

An-Nu‘mān ibn Bashīr al-Ansāri (may Allah be pleased with him) mentioned that his father gave to him an exclusive gift from his property. His mother wanted to sanction the gift by making the Prophet (may Allah's peace and blessings be upon him) a witness to it. So, his father took him to the Prophet (may Allah's peace and blessings be upon him) to let him bear witness to it. The Prophet (may Allah's peace and blessings be upon him) asked him: "Did you give the same gift to all your children?" He said: 'No.' Giving some of the children gifts to the exclusion of the others, or preferring some of them over the others is an act that contradicts piety. In fact, it constitutes a form of injustice and wrongdoing, because of the evil consequences involved. Normally, this act causes the other children to forsake their father and keep away from him, and it sows seeds of hatred and enmity towards their favored siblings. For these reasons as well as others, the Prophet (may Allah's peace and blessings be upon him) said to him: "Fear Allah and be just regarding your children, and do not ask me to bear witness to an act of injustice and wrongdoing." He reprimanded him and deterred him from doing such an act by saying to him: "Let someone other than me be a witness to this." So, Bashīr immediately took back that gift, as was the habit of the noble companions in abiding by the limits set by Allah.

Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that mention was made of coitus interruptus in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him) whereupon he said: "Why would anyone of you do that? (He did not say: 'No one should do that') Verily, no soul is ordained to be created but Allah will create it."

Narrated by Bukhari & Muslim

Mention was made of coitus interruptus in the presence of the Messenger of Allah (may Allah's peace and blessings be upon him) and that some men practiced it with their wives and their slave women. So, the Prophet (may Allah's peace and blessings be upon him) asked them in a reproachful tone about the reason for doing that. Then, he responded to their purpose for doing such a practice by a convincing answer that urges them to stop it. He told them that Allah, the Almighty, has already passed the Divine Decrees, and such a practice would never prevent the creation of a soul that Allah ordained to be created and exist. This is because Allah is the Creator of the causes and the results. If Allah wanted to create a sperm-drop (soul) from the man's semen, it would unconsciously move to its firm lodging.

Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) forbade ‘Uthmān ibn Mazh‘ūn to be celibate. If he had given him permission we would have castrated ourselves.

Narrated by Bukhari & Muslim

Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported that ‘Uthmān ibn Mazh‘ūn had an extreme desire to commit himself to worship and abandon the pleasures of this life. He asked the Prophet (may Allah's peace and blessings be upon him) for permission to be celibate, i.e. refrain from marriage and dedicate himself to worshiping Allah. The Prophet (may Allah's peace and blessings be upon him) did not give him permission because abandoning the pleasures of this life and withdrawing from it to focus on worship alone is a form of extremism in religion and monasticism which are dispraised and objectionable in Islam. The correct religion is to perform the acts of worship that Allah has ordered us to perform while giving the bodily self its portion of the good things and pleasures of this life (in the proper and legal manner). Had the Prophet (may Allah's peace and blessings be upon him) given ‘Uthmān permission to be celibate many of diligent sincere worshipers would have followed him in adopting celibacy (to the extreme point of castration).

Sahl ibn Sa‘d As-Sā‘idi (may Allah be pleased with him) reported that a woman came to the Messenger of Allah (may Allah's peace and blessings be upon him) and said: "I give myself in marriage to you." The woman stood for a long time. Then a man said: "O Messenger of Allah, marry her to me if you do not want her." He said: "Do you have anything to give her for dowry?" He said: "I have nothing but my lower garment." So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "If you gave her your lower garment, then you would have nothing to wear. Find something else to give her." He said: "I could not find anything." Then he said: "Find anything even if it is an iron ring." So he looked and did not find anything. The Messenger of Allah (may Allah's peace and blessings be upon him) thus, said: "Do you memorize anything of the Qur'an?" He said: 'Yes.' So the Messenger of Allah (may Allah's peace and blessings be upon him) said: "I give her to you in marriage for what you have (memorized) of the Qur'an."

Narrated by Bukhari & Muslim

The Prophet (may Allah's peace and blessings be upon him) was addressed with certain rulings that are unique for him and do not apply to others. Examples of these rulings include marrying the woman who gives herself to him in marriage without a dowry. One day, a woman came to the Prophet (may Allah's peace and blessings be upon him) and give herself in marriage to him, hoping to be one of his wives. When he looked at the woman and did not feel any desire for her, he did not decline her request to avoid embarrassing her. He just turned away from her. When she sat down, a man said: "O Messenger of Allah, marry her to me if you do not want her." Since the dowry is obligatory in marriage, he said to the man: "Do you have anything to give her as a dowry?" He replied: "I have nothing but my lower garment/" If the man gave her his lower garment, he would have nothing to wear. For this reason, the Prophet (may Allah's peace and blessings be upon him) said to him: "Look for something else even if it is an iron ring." So when he could not find anything, the Prophet asked: "Do you memorize anything of the Qur'an?" The man replied in the affirmative. So the Prophet (may Allah's peace and blessings be upon him) said: "I give her to you in marriage for what you have (memorized) of the Qur'an," i.e. teach her what you memorize and it will be her dowry.

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported: We used to practice coitus interruptus while the Qur'an was being revealed. Sufyān said: "If it had been something unlawful, then the Qur'an would have prohibited us from practicing it."

Narrated by Bukhari & Muslim

Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that they used to practice coitus interruptus with their wives and female slaves during the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) and he approved this method. Had it not been permissible, he would not have approved it. It is as if one claimed that perhaps the Prophet (may Allah's peace and blessings be upon him) did not know what you were doing. Therefore, he said: If the Prophet did not know about this issue, then definitely Allah, Blessed and Exalted, knew about it, and the Qur'an was still being revealed. Had it been something unlawful, Allah would have revealed a verse in the Qur'an prohibiting it. Reconciliation between the texts: The Hadīth of Jābir is evidence that coitus interruptus is permissible, but there are other texts that speak about the impermissibility of such an act. An example of that is the Hadīth that was narrated by Imām Muslim on the authority of Judhāmah bint Wahb who said: I came along with some people to the Messenger of Allah (may Allah's peace and blessings be upon him) and they asked him about coitus interruptus. He said: "That is the disguised form of burying children alive." How can one reconcile between these texts? The answer is: The basic rule is that it is permissible to practice coitus interruptus based on the Hadīth of Jābir and Abu Sa‘īd, may Allah be pleased with them. The Hadīth of Judhāmah, however, applies to the case when coitus interruptus is used as a method of birth control. This could be understood from the Prophet's statement: "That is the disguised form of burying children alive." Another way of reconciliation is to say that coitus interruptus is only disliked, not forbidden.

Umm ‘Atiyyah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: "A woman should not mourn for any dead person more than three days except her husband for whom she should mourn four months and ten days. She should not wear dyed clothes (while in mourning) except ‘Asb (an unattractive Yemeni garment), nor should she apply kohl or touch perfume, except when she becomes purified (after her menses), as she may then apply a little Qust or Azhfār (types of incense)."

Narrated by Bukhari & Muslim

In this Hadīth, the Prophet (may Allah's peace and blessings be upon him) forbade women from mourning the dead for more than three days, which are sufficient to fulfill the rights of kin as well as provide solace to the grief-stricken. This is as long as the dead person is not the woman’s husband, for in this case the mourning period must be four months and ten days, in order to fulfill his enormous right as well as to ensure safeguarding herself during the ‘Iddah. Mourning includes abandoning any type of adornment, such as perfume, kohl, jewelry, and beautiful garments. Hence, she does not use any of these things. This only applies to the woman whose husband died. If the deceased is other than the husband, she may mourn for three days only if she wishes. Regarding the clothes that are dyed for reasons other than adornment, there is no harm in wearing them no matter what color they are. Likewise, she may use a small amount of a substance that removes unpleasant odors on her private parts after she becomes purified from her menstrual period, and the intent is not to perfume this spot, which is not a spot for adornment.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "One may not combine in marriage a woman and her paternal aunt, or a woman and her maternal aunt."

Narrated by Bukhari & Muslim

The pure Shariah of Islam came with everything that is good and upright, and is against everything that involves harm and evil. It encourages affinity, love, and affection, and prohibits aloofness, severance of relations, and hatred. When Allah permitted polygamy due to the benefit it may entail, and given the fact that the wives' living together with the man usually causes enmity and hatred among them because of jealousy, for this reason Allah has prohibited marrying a woman and certain close relatives of hers, for fear of severing the relations between relatives. Allah has made it impermissible for a man to marry two sisters at the same time, to marry a paternal or maternal aunt and her niece as well, or any pair of women who, if it is supposed that one of them is a male and the other is a female, they would be prohibited from marrying each other due to blood relationship. This Hadīth restricts the general indication of Allah's statement (which means): {And lawful to you are [all others] beyond these.}

A relative of Umm Habībah died, so she asked for a yellow perfume and wiped it over her arms and said: "I do this only because I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: It is not lawful for a woman who believes in Allah and the Last Day to mourn for a deceased more than three [days], but for her husband, four months and ten days.'"

Narrated by Bukhari & Muslim

Umm Habībah’s father passed away, and she had heard of the prohibition to mourn beyond three days except for one's husband. She wanted to comply practically, so she asked for perfume mixed with a yellow substance with which she wiped her arms. She explained why she was applying perfume. That is because she had heard the Prophet (may Allah's peace and blessings be upon him) say: "It is not lawful for a woman who believes in Allah and the Last Day to mourn for a deceased more than three [days], but for her husband, four months and ten days."

Anas ibn Mālik (may Allah be pleased with him) reported: It is from the Sunnah that if someone marries a virgin, he should stay with her (the virgin) for seven days and then divide the nights between them. But if he marries a previously married woman, he should stay with her for three days, then divide the nights (between his wives). Abu Qilābah said: "If I wanted, I would say that Anas attributed this Hadīth directly to the Prophet (may Allah's peace and blessings be upon him)."

Narrated by Bukhari & Muslim

It is a directive from the Sunnah that when someone marries a virgin, he should stay with her for seven days to keep her company, and to remove her loneliness and also her shyness about the fact that she is recently married. He should then divide his time equally between his wives. If he marries a woman who was previously married, he should stay with her for three days, as her need is less than that of the virgin’s. This wise ruling is implied in this Hadīth reported directly from the Prophet (may Allah's peace and blessings be upon him) because when narrators say: "It is from the Sunnah," they can only mean the Prophet's Sunnah.

The Messenger of Allah (may Allah's peace and blessings be upon him) said concerning the daughter of Hamzah: ''She is not lawful for me (to marry). That which is unlawful due to lineage (blood relation) is unlawful due to breastfeeding. She is the daughter of my foster-brother.''

Narrated by Bukhari & Muslim