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﴿ كَلَّآ إِنَّ كِتَٰبَ ٱلۡفُجَّارِ لَفِي سِجِّينٖ ﴾
سورة المطففين
No indeed! The record of the wicked is surely in Sijjīn.
﴿ 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
We have only appointed angels as keepers of the Fire, and We have only made their number as a test for the disbelievers[8], so that those who were given the Scripture may have certainty and the believers may increase in faith; and neither those who were given the Scripture nor the believers may have any doubts; and so that those [hypocrites] in whose hearts is sickness and the disbelievers may say, “What does Allah mean by this number?” Thus Allah causes to stray whom He wills and guides whom He wills, and none knows the soldiers of your Lord but He. This is but a reminder to mankind.
﴿ ۞ وَمِنۡ أَهۡلِ ٱلۡكِتَٰبِ مَنۡ إِن تَأۡمَنۡهُ بِقِنطَارٖ يُؤَدِّهِۦٓ إِلَيۡكَ وَمِنۡهُم مَّنۡ إِن تَأۡمَنۡهُ بِدِينَارٖ لَّا يُؤَدِّهِۦٓ إِلَيۡكَ إِلَّا مَا دُمۡتَ عَلَيۡهِ قَآئِمٗاۗ ذَٰلِكَ بِأَنَّهُمۡ قَالُواْ لَيۡسَ عَلَيۡنَا فِي ٱلۡأُمِّيِّـۧنَ سَبِيلٞ وَيَقُولُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ وَهُمۡ يَعۡلَمُونَ ﴾
سورة آل عمران
And among the People of the Scripture is he who, if you entrust him with a great amount [of wealth], he will return it to you. And among them is he who, if you entrust him with a [single] coin, he will not return it to you unless you are constantly standing over him [demanding it]. That is because they say, "There is no blame upon us concerning the unlearned."[133] And they speak untruth about Allāh while they know [it].
﴿ فَلَنَقُصَّنَّ عَلَيۡهِم بِعِلۡمٖۖ وَمَا كُنَّا غَآئِبِينَ ﴾
سورة الأعراف
Then We will surely relate [their deeds] to them with knowledge, and We were not [at all] absent.
﴿ بَلۡ يُرِيدُ كُلُّ ٱمۡرِيٕٖ مِّنۡهُمۡ أَن يُؤۡتَىٰ صُحُفٗا مُّنَشَّرَةٗ ﴾
سورة المدثر
Rather, every person among them desires that he[1797] would be given scriptures spread about.[1798]
﴿ وَإِذَا تُتۡلَىٰ عَلَيۡهِمۡ ءَايَٰتُنَا بَيِّنَٰتٖ قَالَ ٱلَّذِينَ كَفَرُواْ لِلَّذِينَ ءَامَنُوٓاْ أَيُّ ٱلۡفَرِيقَيۡنِ خَيۡرٞ مَّقَامٗا وَأَحۡسَنُ نَدِيّٗا ﴾
سورة مريم
73. And when Our Clear Verses are recited to them, those who disbelieve (the rich and strong among the pagans of Quraish who live a life of luxury) say to those who believe (the weak, poor companions of Prophet Muhammad صلى الله عليه وسلم who have a hard life): "Which of the two groups (i.e. believers or disbelievers) is best in (point of) position and as regards station (place of council for consultation)."
﴿ وَقَالُوٓاْ إِن نَّتَّبِعِ ٱلۡهُدَىٰ مَعَكَ نُتَخَطَّفۡ مِنۡ أَرۡضِنَآۚ أَوَلَمۡ نُمَكِّن لَّهُمۡ حَرَمًا ءَامِنٗا يُجۡبَىٰٓ إِلَيۡهِ ثَمَرَٰتُ كُلِّ شَيۡءٖ رِّزۡقٗا مِّن لَّدُنَّا وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴾
سورة القصص
And they [i.e., the Quraysh] say, "If we were to follow the guidance with you, we would be swept[1113] from our land." Have We not established for them a safe sanctuary to which are brought the fruits of all things as provision from Us? But most of them do not know.
﴿ وَإِذَا قُرِئَ ٱلۡقُرۡءَانُ فَٱسۡتَمِعُواْ لَهُۥ وَأَنصِتُواْ لَعَلَّكُمۡ تُرۡحَمُونَ ﴾
سورة الأعراف
When the Qur’an is recited, listen to it attentively and maintain silence, so that you may receive mercy.
﴿ قَدۡ أَفۡلَحَ مَن زَكَّىٰهَا ﴾
سورة الشمس
Indeed, he who purifies his soul will attain success,
﴿ قَالَ مَعَاذَ ٱللَّهِ أَن نَّأۡخُذَ إِلَّا مَن وَجَدۡنَا مَتَٰعَنَا عِندَهُۥٓ إِنَّآ إِذٗا لَّظَٰلِمُونَ ﴾
سورة يوسف
He said, "[I seek] the refuge of Allāh [to prevent] that we take except him with whom we found our possession. Indeed, we would then be unjust."
Abu Tamīm al-Jayshāni reported: I heard ‘Amr ibn al-‘Ās say: "A man from the Companions of the Prophet (may Allah's peace and blessings be upon him) informed me that the Messenger of Allah (may Allah's peace and blessings be upon him) said: 'Indeed, Allah, the Almighty, has added a prayer for you, so offer it in the period between the ‘Ishā' prayer and the Fajr prayer; (it is) the Witr, (it is) the Witr.' Behold, this Companion was Abu Basrah al-Ghifāri." Abu Tamīm said: "Abu Dharr and I were sitting, so Abu Dharr took me by the hand and we set off to Abu Basrah. We found him at the door next to the house of ‘Amr ibn al-‘Ās. Abu Dharr said: 'O Abu Basrah, did you hear the Prophet (may Allah's peace and blessings be upon him) say: 'Indeed, Allah, the Almighty, has added a prayer for you, so offer it in the period between the ‘Ishā' prayer and the Fajr prayer; (it is) the Witr, (it is) the Witr?' He replied: 'Yes.' Abu Dharr asked: 'You heard him?' He replied: 'Yes.' He asked again: 'You heard him?' He replied: 'Yes.'"
Narrated by Ahmad
"Allah, the Almighty, has added a prayer for you": Allah added for them another prayer that they did not offer before in this manner, which is the Witr prayer. The statement indicates that Allah added that prayer as a favor to Muslims, as if he was saying: Allah has made the five prayers obligatory upon you so as to reward you for them, but He did not settle for that; rather, He prescribed for you voluntary night prayer and Witr in order to extend to you more favor. "So offer it": this is a command. As a basic rule, a command implies obligation; however, this Hadīth as well as others whose apparent meaning is that the "Witr" prayer is obligatory were construed to mean that it is recommended, not obligatory, based on authentic explicit evidence. "in the period between ‘Ishā' prayer and Fajr prayer": this part specifies the time frame for offering Witr, which begins after performing ‘Ishā' prayer. So, when a person finishes offering the ‘Ishā' prayer, the time for Witr prayer starts, even if he offers ‘Ishā combined with Maghrib in advance (at the time of Maghrib). The time to offer Witr ends at the break of dawn; i.e. when the time of the Fajr prayer starts. If dawn breaks while one is offering Witr, he should complete it. Then ‘Amr ibn al-‘Ās (may Allah be pleased with him) said: "and behold, this person was Abu Basrah al-Ghifāri," i.e. the one who informed ‘Amr ibn al-‘Ās was Abu Basrah al-Ghifāri (may Allah be pleased with him)." Abu Tamīm said: "Abu Dharr and I were sitting. So Abu Dharr took me by the hand and we set off to Abu Basrah. We found him at the door next to the house of ‘Amr ibn al-‘Ās," i.e. that after they were informed of that statement of the Messenger of Allah (may Allah's peace and blessings be upon him) they wanted to confirm its accuracy. So, they went to Abu Basrah (may Allah be pleased with him) and when they reached him, Abu Dharr asked him about the authenticity of the statement he reported from the Prophet (may Allah's peace and blessings be upon him). "He replied: 'Yes.' Abu Dharr asked: 'You heard him?' He replied: 'Yes.' He asked again: 'You heard him?' He replied: 'Yes.'" So he confirmed to them that the statement that he reported from the Prophet (may Allah's peace and blessings be upon him): "Indeed, Allah, the Almighty, has added for you a prayer…" was authentic
Abu Sa‘īd al-Khudri (may Allah be pleased with him) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "The one who has not prayed the Witr prayer before dawn, then there is no Witr for him."
Narrated by Ibn Hebban - Ibn Khuzaymah - Al-Haakim
This narration shows that the time for the Witr prayer expires after daybreak and that this is the normal time range for it. However, if someone wakes up from sleep late, then the time for the Witr is extended for him until the Fajr prayer, as it was reported to have been done by a great number of the Companions (may Allah be pleased with them).
‘Ā'ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to offer the Duha Prayer as four Rak‘ahs and sometimes as much more as Allah willed.
Narrated by Muslim
In this Hadīth, ‘Ā'ishah (may Allah be pleased with her) informed that the Prophet (may Allah's peace and blessings be upon him) used to perform the Duha Prayer as four Rak‘ahs, making Taslīm after every two Rak‘ahs. She also mentioned that he would sometimes pray more than four Rak‘ahs, according to his ability and how active he felt.
‘Abdullāh ibn Shaqīq (may Allah be pleased with him) reported: I asked ‘Ā'ishah: "Did the Prophet (may Allah's peace and blessings be upon him) pray the Duha prayer?" She said: "No, unless he came back from being away."
Narrated by Muslim
‘Ā'ishah (may Allah be pleased with her) was asked whether the Prophet (may Allah's peace and blessings be upon him) prayed the Duha prayer. She said that he only prayed it when he returned from a journey. This shows that the Prophet (may Allah's peace and blessings be upon him) was not a consistent observant of the Duha prayer. He would pray it occasionally, but not consistently, so it would not be made obligatory on the Muslims, as some narrations indicate. However, there are other Hadīth which suggest that one may observe the Duha prayer regularly.
Sālih ibn Khawwāt ibn Jubayr (may Allah be pleased with him) reported from those who performed the prayer of fear with the Messenger of Allah (may Allah's peace and blessings be upon him) in the expedition of Dhāt Ar-Riqā‘: "A group stood in rows to pray behind the Prophet while the other group stood in the enemy's direction. He prayed one Rak‘ah with the group that was with him then remained standing until they finished their prayer. Then they left and stood in rows in the enemy's direction while the second group came and the Prophet led them in the remaining Rak‘ah and remained sitting until they completed their prayer and then he performed Taslīm with them."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) led his Companions in a military expedition. Most of them were walking barefoot, and when their feet became sore from walking, they wrapped rags around them. No fighting took place but the Muslims scared away their enemies. As this Hadīth indicates, the enemies were not in the direction of the prayer as they came from the east of Madīnah. Therefore, the Prophet divided Muslims into two groups: one group stood to pray with him while the other group stood facing the direction of the enemies at the back of the praying group. The Prophet (may Allah's peace and blessings be upon him) prayed one Rak‘ah with the group that was with him then rose for the second Rak‘ah but remained standing while they completed the second Rak‘ah and made Taslīm. They then left to stand facing the direction of the enemies while the other group came and prayed with the Prophet the second Rak‘ah. He remained sitting in the second Rak‘ah while they rose to perform one more Rak‘ah thus completing their prayer, then he made Taslīm with them. Thus, the first group said the opening Takbīr with the Prophet while the second group said the Taslīm with him. So both groups were even, as each had the merit of praying in congregation with the Imām. At the same time, they did not give the enemy a chance to attack them while they were engaged in prayer.
Jābir ibn ‘Abdullāh al-Ansāri (may Allah be pleased with him) reported: I witnessed the prayer of fear with the Messenger of Allah (may Allah's peace and blessings be upon him). We stood in two rows behind the Messenger of Allah (may Allah's peace and blessings be upon him) and the enemy was between us and the Qiblah. The Prophet (may Allah's peace and blessings be upon him) said Takbīr and we all did. He then bowed and we all bowed. He then raised his head from bowing, and we all did. He then prostrated with the row behind him, while the back row stood in the face of the enemy. When the Prophet (may Allah's peace and blessings be upon him) completed the prostration and the row behind him stood, the back row prostrated and then stood up. Then the back row moved to the front and the front row moved to the back. Then the Prophet (may Allah's peace and blessings be upon him) bowed and we all bowed. He then raised his head from bowing and we also raised ours. Then he and the row behind him, which was back in the first Rak‘ah, prostrated, whereas the back row stood in the face of the enemy. When the Prophet (may Allah's peace and blessings be upon him) and the row behind him finished the prostration, the back row prostrated. Then the Prophet (may Allah's peace and blessings be upon him) ended the prayer with Taslīm and we all did the same. Jābir said: ''As those guards of yours do with their chiefs.'' Al-Bukhāri mentioned part of it: ''That he performed the prayer of fear with the Prophet (may Allah's peace and blessings be upon him) in the seventh battle, i.e. the battle of Dhāt Ar-Riqā‘."
Narrated by Bukhari & Muslim
This Hadīth describes a form of the prayer of fear, i.e. when the enemy is in the direction of the Qiblah. The Prophet (may Allah's peace and blessings be upon him) divided the army into two groups: one in the front row and another in the back row. Then he lead them in the prayer, starting with Takbīr, then all recited, bowed, and rose from bowing. Then the Prophet (may Allah's peace and blessings be upon him) and the row behind him, prostrated. Rising for the second Rak‘ah, the back row which was guarding them from the enemy, prostrated. When they rose, the front row went back and the back row stepped forward, so that both rows were even in what they had performed, and the first row did not stand in its place for the entire prayer. What was done in the first Rak‘ah was repeated in the second Rak‘ah. All made Tashahhud and ended the prayer following the Prophet (may Allah's peace and blessings be upon him). This way of performing the prayer of fear was suitable for the state of the Prophet (may Allah's peace and blessings be upon him) and his Companions at that time. They were able to see their enemy, who was in the direction of Qiblah, while standing and bowing in prayer. Also, in this position, they were safe from a rear attack.
‘Abdullāh ibn ‘Umar ibn al-Khattāb (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) led us in the prayer of fear during some of his battles. One group stood with him, while the other group faced the enemy. He led those with him in one Rak‘ah. This group left, and the other group came. So he led them in the other Rak‘ah. Each performed the Rak‘ah which they missed.'
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) led his Companions in the prayer of fear in some of his wars with the unbelievers. In those wars, the Muslims feared that the enemies, who were not stationed in the direction of the prayer, would attack them while they were praying. So the Prophet (may Allah's peace and blessings be upon him) divided the Companions into two groups: one stood with him to pray, and the other faced the enemy to guard those praying. The Prophet led the troops standing with him in one Rak‘ah. This group left, while in a state of prayer, to the defense line. Then the troops that had not yet prayed joined the Prophet in the other Rak‘ah. As the Prophet (may Allah's peace and blessings be upon him) ended his prayer, the group that had just prayed with him resumed the prayer so as to make up for the Rak‘ah which they missed. They finished their prayer and left. Then the first group performed the Rak‘ah which they missed while they were on guard. This is one of the ways the prayer of fear was done. Ibn ‘Abbās said: "Everyone was praying but guarding each other." [Al-Bukhāri]
‘Ā'ishah (may Allah be pleased with her) reported: During the lifetime of the Messenger of Allah (may Allah's peace and blessings be upon him) the sun eclipsed, so he led the people in prayer. He stood for a long time and then bowed for a long time. He stood again for a long time, but this time the period of standing was shorter than the first time. He then bowed again for a long time, but it was shorter than the first time, and then he prostrated and prolonged the prostration. He did the same in the second Rak‘ah and then finished the prayer. By that time, the sun had appeared. He delivered a sermon to the people and, after praising and glorifying Allah, he said: "The sun and the moon are two of the signs of Allah; they do not eclipse on the death or life of anyone. So when you see that, supplicate to Allah, say Takbīr, pray, and give charity." Then he said: "O followers of Muhammad, by Allah! No one gets more jealously protective than Allah when His male or female servant commits adultery. O followers of Muhammad, by Allah! If you knew what I know, you would laugh a little and weep a lot." The wording of another narration reads: "He completed bowing four times and four prostrations."
Narrated by Bukhari & Muslim
The sun eclipsed during the lifetime of the Prophet (may Allah’s peace and blessings be upon him). As that was something unfamiliar to the people, he led them in a prayer that was also unfamiliar in its appearance and its manner. The Prophet (may Allah's peace and blessings be upon him) stood for a long time, bowed for a long time, and then he raised his back up and his recitation was long, but not as long as his first recitation. Then he bowed again, but this time it was shorter than the first time and then he prostrated and prolonged the prostration. He repeated the same thing in the second Rak‘ah, even though it was a little shorter. Every pillar of the prayer was shorter than what preceded it, until he completed bowing four times and performed four prostrations in two Rak‘ahs. Then he finished the prayer, and by that time the sun had appeared again. He delivered a sermon to the people, as he usually would on special occasions. He started by praising Allah and glorifying Him. It happened that the day on which the eclipse occurred was the same day as his son Ibrahīm died. So some of the people said: “The sun eclipsed because Ibrahīm died”, as in the pre-Islamic era they had thought that the sun only eclipsed due to the death or birth of a great person. The Prophet (may Allah's peace and blessings be upon him) intended to remove such superstitions from their minds and benefit the people through his advice and sincerity in conveying his message, as those beliefs were not based upon authentic textual proofs or sound logic. He wanted to clarify the wisdom behind the eclipse of the sun and the moon, so he said during his sermon: “The sun and the moon are two of the signs of Allah; they do not eclipse on the death or life of anyone”, rather Allah, the Almighty, makes these things occur by His omnipotence to scare His Servants and remind them of His blessings. So if you see an eclipse, turn to Allah, the Almighty, in repentance, supplicate to Him, say Takbīr, pray, and give charity, as such acts can repel anticipated affliction and descending punishment. he then started to explain in detail some of the grave major sins, such as fornication, that cause corruption in society and morals, and necessitate the Wrath and punishment of Allah. He, swore in this sermon, and he is the truthful one, saying: “O followers of Muhammad, by Allah! No one gets more jealously protective than Allah when His male or female servant commits adultery.” The Prophet explained that they knew only a little about the punishment of Allah, and if they knew what he knew, they would be obsessed by fear, they would only laugh a little and cry a lot, and they would be filled with grief. However, Allah has concealed this from them, out of His wisdom.
Abu Mas‘ūd, ‘Uqbah ibn ‘Amr al-Ansāri al-Badri (may Allah be pleased with him) reported that the Prophet (may Allah’s peace and blessings be upon him) said: “The sun and the moon are two of the signs of Allah, by which Allah frightens His slaves. They do not eclipse on account of the death of anyone. So, when there is an eclipse, observe prayer and supplication till it (the eclipse) is over.”
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified that the sun and the moon are among the signs of Allah, the Almighty, that demonstrate His power and wisdom. He added that whenever their normal system experiences some change, this has nothing to do with the birth or death of great figures, as the people of the pre-Islamic period of ignorance used to believe. Earthly events have no effect upon them. This only aims at frightening the slaves of Allah, the Almighty, and reminding them of their sins and the due punishment, so that they turn to their Lord in repentance and ask for His forgiveness. For this reason, the Prophet (may Allah’s peace and blessings be upon him) instructed them to rush to prayer and supplication till such a situation ends and the sun or moon brightens. Indeed, the universe abounds with many divine secrets and hidden aspects of the wise planning.
Anas ibn Mālik (may Allah be pleased with him) reported: A person entered the mosque on a Friday through the gate facing Dar al-Qadā’ while the Messenger of Allah (may Allah’s peace and blessings be upon him) was standing delivering the sermon. The man stood in front of the Messenger and said: "O Messenger of Allah, the livestock are dying and the roads are cut off. So supplicate to Allah for rain." The Messenger (may Allah’s peace and blessings be upon him) raised his hands and said: "O Allah, bless us with rain. O Allah, bless us with rain. O Allah, bless us with rain!" By Allah! There were no clouds in the sky and there was no house or building between us and Mount Sal‘. Then, all of a sudden, a big cloud like a shield appeared from behind it (the mountain) and when it arrived to the middle of the sky, it spread out and rained. By Allah! We could not see the sun for a week. Next Friday, a person entered through the same gate while the Messenger (may Allah’s peace and blessings be upon him) was delivering the sermon. The man stood in front of him and said: "O Messenger of Allah, the livestock are dying and the roads are cut off. So supplicate to Allah to withhold the rain." The Messenger (may Allah's peace and blessings be upon him) raised his hands and said: "O Allah, round about us and not on us. O Allah, on the plateaus, on the mountains, on the hills, in the valleys, and on the places where trees grow." The rain stopped, and we came out walking in the sunshine. Sharīk said: “I asked Anas whether it was the same person who had asked for rain the previous Friday, and he replied: ‘I do not know.’”
Narrated by Bukhari & Muslim
While the Prophet (may Allah's peace and blessings be upon him) was delivering the Friday sermon, a man entered the mosque, stood in front of him, and called him to point out the hardship they were going through as the cattle were dying for lack of grass, the roads were blocked, and the camels they used for travel and to transport things had become lean due to the drought. He asked the Prophet (may Allah's peace and blessings be upon him) to supplicate to Allah, the Almighty, to end their distress. The Prophet (may Allah's peace and blessings be upon him) raised his hands and supplicated: “O Allah, send down rain.” He said it three times, as he usually did in a supplication and on important issues. Although there were no clouds in the sky, a small cloud suddenly appeared from behind the mountain, due to the Prophet's supplication. When it was positioned in the middle of the sky, it grew, spread, and rained for seven consecutive days. Interestingly, the next Friday as the Prophet (may Allah's peace and blessings be upon him) was delivering the sermon, a man came to complain about the ceaseless rain, as it was keeping the cattle in their stalls, unable to go grazing, until they were starving, and it was preventing people from seeking their livelihood. He asked the Prophet (may Allah's peace and blessings be upon him) to invoke Allah, the Almighty, to stop the rain. So he, once again, raised his hands and supplicated to Allah to make the rain fall around the city, not on it, so the people could go about their daily lives, unharmed, and their livestock could go to their pasture. And he implored Allah, the Almighty, to let the rain fall on the areas where it would be beneficial, such as the mountains, valleys, hills, and pastures. The rain came to a halt, and they left the mosque walking in sunshine.
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