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﴿ وَلِلَّهِ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلۡأَرۡضِۚ وَإِلَى ٱللَّهِ تُرۡجَعُ ٱلۡأُمُورُ ﴾
سورة آل عمران
109. And to Allâh belongs all that is in the heavens and all that is in the earth. And all matters go back (for decision) to Allâh.
﴿ وَٱلۡكِتَٰبِ ٱلۡمُبِينِ ﴾
سورة الزخرف
2. By the manifest Book (i.e. this Qur’ân that makes things clear).
﴿ قَالُواْ يَٰقَوۡمَنَآ إِنَّا سَمِعۡنَا كِتَٰبًا أُنزِلَ مِنۢ بَعۡدِ مُوسَىٰ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ يَهۡدِيٓ إِلَى ٱلۡحَقِّ وَإِلَىٰ طَرِيقٖ مُّسۡتَقِيمٖ ﴾
سورة الأحقاف
30. They said: "O our people! Verily, we have heard a Book (this Qur’ân) sent down after Mûsâ (Moses), confirming what came before it: it guides to the truth and to the Straight Path (i.e. Islâm).
﴿ وَإِنِ ٱمۡرَأَةٌ خَافَتۡ مِنۢ بَعۡلِهَا نُشُوزًا أَوۡ إِعۡرَاضٗا فَلَا جُنَاحَ عَلَيۡهِمَآ أَن يُصۡلِحَا بَيۡنَهُمَا صُلۡحٗاۚ وَٱلصُّلۡحُ خَيۡرٞۗ وَأُحۡضِرَتِ ٱلۡأَنفُسُ ٱلشُّحَّۚ وَإِن تُحۡسِنُواْ وَتَتَّقُواْ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعۡمَلُونَ خَبِيرٗا ﴾
سورة النساء
128. And if a woman fears cruelty or desertion on her husband’s part, there is no sin on them both if they make terms of peace between themselves; and making peace is better. And human inner-selves are swayed by greed. But if you do good and keep away from evil, verily, Allâh is Ever Well-Acquainted with what you do.
﴿ ءَاتُونِي زُبَرَ ٱلۡحَدِيدِۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيۡنَ ٱلصَّدَفَيۡنِ قَالَ ٱنفُخُواْۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارٗا قَالَ ءَاتُونِيٓ أُفۡرِغۡ عَلَيۡهِ قِطۡرٗا ﴾
سورة الكهف
Bring me iron blocks” – until when he leveled between the two mountainsides, he said, “Blow [with bellows],” until when he fired them up to extreme heat, he said, “Bring me molten copper to pour over it.”
﴿ إِنۡ هُوَ إِلَّا ذِكۡرٞ لِّلۡعَٰلَمِينَ ﴾
سورة التكوير
It is but a reminder to the worlds,
﴿ لَا يُكَلِّفُ ٱللَّهُ نَفۡسًا إِلَّا وُسۡعَهَاۚ لَهَا مَا كَسَبَتۡ وَعَلَيۡهَا مَا ٱكۡتَسَبَتۡۗ رَبَّنَا لَا تُؤَاخِذۡنَآ إِن نَّسِينَآ أَوۡ أَخۡطَأۡنَاۚ رَبَّنَا وَلَا تَحۡمِلۡ عَلَيۡنَآ إِصۡرٗا كَمَا حَمَلۡتَهُۥ عَلَى ٱلَّذِينَ مِن قَبۡلِنَاۚ رَبَّنَا وَلَا تُحَمِّلۡنَا مَا لَا طَاقَةَ لَنَا بِهِۦۖ وَٱعۡفُ عَنَّا وَٱغۡفِرۡ لَنَا وَٱرۡحَمۡنَآۚ أَنتَ مَوۡلَىٰنَا فَٱنصُرۡنَا عَلَى ٱلۡقَوۡمِ ٱلۡكَٰفِرِينَ ﴾
سورة البقرة
Allah does not burden any soul greater than it can bear. For it is what it has earned, and against it is what it has incurred. “Our Lord, do not hold us accountable if we forget or fall into error. Our Lord, do not place on us such a burden as You have placed on those before us. Our Lord, do not burden us with that which we cannot bear. Pardon us, forgive us, and have mercy on us. You are our Protector, so give us victory over the disbelieving people[173].”[174]
﴿ ثُمَّ أَنتُمۡ هَٰٓؤُلَآءِ تَقۡتُلُونَ أَنفُسَكُمۡ وَتُخۡرِجُونَ فَرِيقٗا مِّنكُم مِّن دِيَٰرِهِمۡ تَظَٰهَرُونَ عَلَيۡهِم بِٱلۡإِثۡمِ وَٱلۡعُدۡوَٰنِ وَإِن يَأۡتُوكُمۡ أُسَٰرَىٰ تُفَٰدُوهُمۡ وَهُوَ مُحَرَّمٌ عَلَيۡكُمۡ إِخۡرَاجُهُمۡۚ أَفَتُؤۡمِنُونَ بِبَعۡضِ ٱلۡكِتَٰبِ وَتَكۡفُرُونَ بِبَعۡضٖۚ فَمَا جَزَآءُ مَن يَفۡعَلُ ذَٰلِكَ مِنكُمۡ إِلَّا خِزۡيٞ فِي ٱلۡحَيَوٰةِ ٱلدُّنۡيَاۖ وَيَوۡمَ ٱلۡقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلۡعَذَابِۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعۡمَلُونَ ﴾
سورة البقرة
85. After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allâh is not unaware of what you do.
﴿ ۞ إِنَّ رَبَّكَ يَعۡلَمُ أَنَّكَ تَقُومُ أَدۡنَىٰ مِن ثُلُثَيِ ٱلَّيۡلِ وَنِصۡفَهُۥ وَثُلُثَهُۥ وَطَآئِفَةٞ مِّنَ ٱلَّذِينَ مَعَكَۚ وَٱللَّهُ يُقَدِّرُ ٱلَّيۡلَ وَٱلنَّهَارَۚ عَلِمَ أَن لَّن تُحۡصُوهُ فَتَابَ عَلَيۡكُمۡۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنَ ٱلۡقُرۡءَانِۚ عَلِمَ أَن سَيَكُونُ مِنكُم مَّرۡضَىٰ وَءَاخَرُونَ يَضۡرِبُونَ فِي ٱلۡأَرۡضِ يَبۡتَغُونَ مِن فَضۡلِ ٱللَّهِ وَءَاخَرُونَ يُقَٰتِلُونَ فِي سَبِيلِ ٱللَّهِۖ فَٱقۡرَءُواْ مَا تَيَسَّرَ مِنۡهُۚ وَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ ٱلزَّكَوٰةَ وَأَقۡرِضُواْ ٱللَّهَ قَرۡضًا حَسَنٗاۚ وَمَا تُقَدِّمُواْ لِأَنفُسِكُم مِّنۡ خَيۡرٖ تَجِدُوهُ عِندَ ٱللَّهِ هُوَ خَيۡرٗا وَأَعۡظَمَ أَجۡرٗاۚ وَٱسۡتَغۡفِرُواْ ٱللَّهَۖ إِنَّ ٱللَّهَ غَفُورٞ رَّحِيمُۢ ﴾
سورة المزمل
20. Verily, your Lord knows that you do stand (to pray at night) a little less than two thirds of the night, or half the night, or a third of the night, and also a party of those with you. And Allâh measures the night and the day. He knows that you are unable to pray the whole night, so He has turned to you (in mercy). So, recite you of the Qur’ân as much as may be easy for you. He knows that there will be some among you sick, others travelling through the land, seeking of Allâh’s Bounty, yet others fighting in Allâh’s Cause. So recite as much of the Qur’ân as may be easy (for you), and perform As-Salât (Iqâmat-as-Salât ) and give Zakât, and lend to Allâh a goodly loan. And whatever good you send before you for yourselves (i.e. Nawâfil non-obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allâh, better and greater in reward. And seek Forgiveness of Allâh. Verily, Allâh is Oft-Forgiving, Most-Merciful[4].
﴿ فَإِذَا مَسَّ ٱلۡإِنسَٰنَ ضُرّٞ دَعَانَا ثُمَّ إِذَا خَوَّلۡنَٰهُ نِعۡمَةٗ مِّنَّا قَالَ إِنَّمَآ أُوتِيتُهُۥ عَلَىٰ عِلۡمِۭۚ بَلۡ هِيَ فِتۡنَةٞ وَلَٰكِنَّ أَكۡثَرَهُمۡ لَا يَعۡلَمُونَ ﴾
سورة الزمر
49. When harm touches man, he calls to Us (for help); then when We have (rescued him from that harm and) changed it into a favour from Us, he says: "Only because of knowledge (that I possess) I obtained it." Nay, it is only a trial, but most of them know not!
‘Ā’ishah (may Allah be pleased with her) reported: Whenever the Messenger of Allah (may Allah’s peace and blessings be upon him) went to his bed, he would blow into his hands, recite the Mu‘awwidhāt (Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās), and then pass his hands over his body. In another narration: “Whenever the Prophet (may Allah's peace and blessings be upon him) went to his bed every night, he would join his hands together, blow into them, and recite in them Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās. He would then pass his hands over as much of his body as he could reach, beginning from his head, face, and the front of his body. He would do this three times.”
Narrated by Bukhari
‘Ā’ishah, the Mother of the Believers, and the wife of our Prophet (may Allah's peace and blessings be upon him) in this world and in the Hereafter, related to us this noble act of Sunnah. She told us that every night, when the Prophet (may Allah's peace and blessings be upon him) went to bed, he would blow into his hands mildly, short of spitting, and recite into them Sūrat al-Ikhlās, Sūrat al-Falaq, and Sūrat An-Nās. As the Hadīth does not clearly indicate which should be done first, one may blow first and then recite, or recite first and then blow. Then, he would pass his hands over as much of his body as he could reach, beginning from his head, face, and the front of his body. He would do all this three times.
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: ''Praise be to Allah Who gave us food and drink, provided for us sufficiently, and gave us shelter, for how many there are who have no one to provide for them or to give them shelter.''
Narrated by Muslim
When the Prophet (may Allah's peace and blessings be upon him) went to bed, he would say this Dhikr in which he would thank Allah for providing him with food and drink. Were it not for Allah, the Almighty,, one would not have access to food and drink, so praise is due to Allah for that. Also, the Prophet would thank Allah for facilitating matters for him, securing him provisions, as well as giving him a place to shelter him, given that many people have no means of sustenance or shelter. So, it is recommended to say this Dhikr when going to bed.
‘Ā’ishah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) liked comprehensive supplications and would leave aside anything else.
Narrated by Abu Daoud & Ahmad
The Prophet (may Allah's peace and blessings be upon him) preferred supplications that encompassed the good of this world and the Hereafter, with few words but deep meanings, containing praise of Allah Almighty and noble purposes, and he would leave aside anything else.
Abu Hurayrah (may Allah be pleased with him) reported: The Prophet (may Allah's peace and blessings be upon him) said: "There are three supplications that will undoubtedly be answered: the supplication of the oppressed, the supplication of the traveler, and the supplication of a parent against his child."
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
There are three types of supplications that Allah will answer without a doubt. They are the supplication of one who has been wronged, even if the person who has been wronged is a disbeliever and was oppressed. If he supplicates to Allah, Allah will answer his supplication. The second is the supplication of a traveler, if he supplicates to Allah, the Exalted, during his journey. The third one is the supplication of a parent – a father or mother – whether for or against their child.
‘Ali (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said to me: "Say: O Allah, guide me and make me adhere to the straight path, and when asking for Huda (guidance), think of your being guided to the right path, and Sadād (adherence to the straight path) is the straightness of the arrow."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) commanded ‘Ali ibn Abi Tālib (may Allah be pleased with him) to supplicate and ask Allah, saying: (O Allah, guide me), direct me, lead me, (and make me adhere to the straight path), grant me success, and make me upright in all my affairs. Huda (guidance): It means knowing the truth in detail and as a whole and being guided to follow it outwardly and inwardly. Sadād (adherence to the straight path): It means guidance and uprightness in all affairs following what is right in conformity with the truth, namely the straight path in terms of words, deeds, and beliefs. Given that intangible ideas become clear when expressed in a tangible form, remember when reciting this supplication that: (Huda: your being guided to the right path). So, when asking for guidance, recall in your heart a guidance like that given to the traveler, who does not deviate from the route so as not to lose his way and remain safe and reach his destination without delay. (And Sadād is the straightness of the arrow) as you notice how quickly the arrow reaches and hits the goal when you shoot it. When the archer shoots something, he aims the arrow at the target. Similarly, when asking Allah Almighty for Sadād, you should intend straightness like that of the arrow, and by this, you will be asking for ultimate guidance and the highest degree of straightness. So, recall this meaning in your heart when asking Allah for Sadād similar to what you use when shooting.
’Ubayy ibn Ka‘b (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Do not curse the wind. If you see what you dislike, then say: Allāhumma inna nas’aluka min khayri hādhihi ar-rīh wa khayri ma fīha wa khayri ma ’umirat bih, wa na’ūdhu bika min sharri hādhihi ar-rīh wa sharri ma fīha wa sharri ma ’umirat bih (O Allah, we ask you for the good of this wind, the good that is in it, and the good that it has been commanded to bring; and we seek refuge with You from the evil of this wind, the evil that is in it, and the evil it has been commanded to bring)."
Narrated by At-Termedhy
The Prophet (may Allah's peace and blessings be upon him) forbade insulting or cursing the wind, for it is commanded by its Creator. It comes with both mercy and punishment, and cursing it is equivalent to cursing Allah, its Creator, and being displeased with His decree. The Prophet (may Allah's peace and blessings be upon him) then guided us to turn to Allah, its Creator, by asking Him for the good of the wind, the good that is within it, and the good for which it has been sent, such as bringing rain or transferring pollen and similar benefits. He also taught us to seek refuge in Allah from its evil, the evil within it, and the evil for which it has been sent, such as destroying crops, trees, livestock, demolishing buildings, etc. Asking Allah in this way affirms servitude to Him.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "None of you should say: O Allah, forgive me if You will, have mercy on me if You will, and grant me sustenance if You will. Let him be determined in his request, for indeed, He does what He wills; none can compel Him.".
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) forbade making one's supplication conditional on something, even if it is Allah's will, as it is a well-known certainty that He does not forgive unless He wills. There is no point in conditioning one's supplication on His will, as this condition is only relevant for someone who may do something against his will under compulsion, which is something that Allah is far exalted above. The Prophet (may Allah's peace and blessings be upon him) clarified this at the end of the Hadīth by saying that, indeed, none can compel Him. Moreover, nothing is too great for Allah to give; He is not incapable of anything, nor is there anything too great for Him that one would say: if You will. Making supplication conditional on His will is a form of being self-sufficient regarding His forgiveness. The statement: "If You will to give me such-and-such, then do so" is only used when addressing someone whom one does not need or someone incapable. However, when addressing the Able Whom one needs, then one should be determined in his request, asking for his needs and imploring Allah and resorting to Him, as He is the Self-Sufficient, the Perfect, and the One Capable of all things.
Abu Hurayrah (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "May a man's nose be rubbed in dust who, when I am mentioned in his presence, does not invoke blessings upon me. And may a man's nose be rubbed in dust who witnesses the month of Ramadan, then it passes without him being forgiven. And may a man's nose be rubbed in dust who has both his parents reach old age with him, yet they do not cause him to enter Paradise."
Narrated by At-Termedhy & Ahmad
The Prophet (may Allah's peace and blessings be upon him) supplicated against three types of people that their noses be stuck to dust, as a sign of humiliation, disgrace, and loss: First type: The one in whose presence the Prophet (may Allah's peace and blessings be upon him) is mentioned, yet he does not invoke blessings upon him by saying: May Allah's peace and blessings be upon him and the like. Second: The one who witnesses the month of Ramadan, and then the month passes before he is forgiven, due to his negligence in performing acts of obedience. Third: The man whose parents reached old age with him, yet they were not a cause for him to enter Paradise due to his undutifulness and negligence in fulfilling their rights.
Anas ibn Mālik (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) used to say: "O Allah, I seek refuge in You from leucoderma, insanity, leprosy, and evil diseases."
An-Nasaa’i - Narrated by Abu Daoud - Narrated by Ahmad
In this Hadīth the Prophet (may Allah's peace and blessings be upon him) seeks refuge in Allah from specific illnesses. However, when the Messenger of Allah (may Allah's peace and blessings be upon him) seeks refuge in Allah from them, this means that they are very dangerous and have a very bad effect. The Prophet (may Allah's peace and blessings be upon him) sought Allah's refuge from a group of particular diseases, then he asked Allah to keep him healthy and safe from all evil and bad diseases in general. This supplication includes a specific and detailed part followed by a general and comprehensive part. To clarify, the Prophet (may Allah's peace and blessings be upon him) sought refuge in Allah from leucoderma, a disease in which white spots appear on the skin, that makes people turn and run away from the one who has it. This causes man to become isolated and thus feel discontented - Allah forbids. Insanity refers to the disappearance of one's mind. The mind is the thing which makes one competent for religious assignment, and with it one worships his Lord as well as ponders and reflects on Allah's creation and holy Speech. Hence, absence of mind means that man does not exist. For this reason, the Prophet (may Allah's peace and blessings be upon him) said: "There are three (kinds of people) whose actions are not recorded: (one of them is) and the insane until his mind is back." "Leprosy" is a type of sickness that eats at one's organs until they fall off, Allah forbids. It is a contagious disease, and this is why it was mentioned in another Hadīth: "Flee from the leper as you would flee from a lion." "Evil and bad diseases are the disabilities that make one feel disdained and rejected in the society, such as cancer, blindness, paralysis, etc. This is because these types of diseases are serious and need a lot of money for treatment. They also need great patience that are only shown by those whom Allah, the Almighty, grants patience and strengthens their hearts. This Hadīth shows the greatness of Islam that protects the Muslim's religion and cares for his body.
‘Ali (may Allah be pleased with him) reported: Fātimah (may Allah be pleased with her) went to the Prophet (may Allah's peace and blessings be upon him) to complain about the effect of the grinding-stone on her hand, as she heard that he had acquired some slaves. She did not find him. So, she mentioned the matter to ‘Ā’ishah. When he came, ‘Ā’ishah informed him. He related: So, he visited us when we had gone to bed, and as we were about to get up, he said: "Stay where you are." He came and sat down between her and me, and I felt the coldness of his feet on my belly. He said: "Let me guide you to something better than what you asked for. When you go to bed, say ‘Subhān Allah' (glory be to Allah) thirty-three times, ‘Alhamdulillāh' (praise be to Allah) thirty-three times, and ‘Allāhu Akbar' (Allah is the Most Great) thirty-four times. This is better for you than a servant."
Narrated by Bukhari & Muslim
Fātimah (may Allah be pleased with her), the Prophet's daughter, complained about the effect of the grinding-stone on her hand. When captives were brought to the Prophet (may Allah's peace and blessings be upon him), she rushed to ask him for a servant from these captives so as to do the household chores on her behalf. She, however, did not find him and found ‘Ā’ishah (may Allah be pleased with her). She told her about the matter. When he (may Allah's peace and blessings be upon him) came, ‘Ā’ishah told him that Fātimah had come to ask him for a servant. So, the Prophet (may Allah's peace and blessings be upon him) came to Fātimah and ‘Ali (may Allah be pleased with both of them) at their house while they were in bed, preparing to sleep. He sat down between them, and ‘Ali (may Allah be pleased with him) felt the coldness of the Prophet's feet on his belly. He said: Shall I teach you something better than what you have asked me for giving you a servant? They replied in the affirmative. So, he (may Allah's peace and blessings be upon him) said: When you go to bed for sleep in the night, say Takbīr thirty-four times: Allāhu Akbar. Glorify Allah thirty-three times, saying: Subhān Allah. And praise Allah thirty-three times, saying: Alhamdulillāh. This Dhikr is better for you than having a servant.
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