Hadeeth Cards
Da'wa cards that highlight great meanings from 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
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Muhammad ibn Yahya ibn Hibbān reported: A slave stole a plant of a palm-tree from the orchard of a man and planted it in the orchard of his master. The owner of the plant went out in search of the plant and found it. He sought help against the slave from Marwān ibn al-Hakam, who was the Governor of Madīnah at that time. Marwān confined the slave and intended to cut off his hand. The slave's master went to Rāfi‘ ibn Khadīj and asked him about that case. Rāfi‘ told him that he had heard the Messenger of Allah (may Allah's peace and blessings be upon him) say: "The hand is not to be cut off for taking fruit or Kathar (the pith of the palm-tree)." The man then said: "Marwān has seized my slave and wants to cut off his hand. I wish you would go with me to him and tell him what you have heard from the Messenger of Allah (may Allah’s peace and blessings be upon him)." Rāfi‘ ibn Khadīj went with him to Marwān ibn al-Hakam. Rāfi‘ said to him: "I heard the Messenger of Allah (may Allah’s peace and blessings be upon him) say: ‘The hand is not to be cut off for taking fruit or Kathar.'" So Marwān gave orders to release the slave, and he was released.
Narrated by Ibn Majah
A slave owned by a man stole a small palm-tree from the orchard of another man and planted it in the orchard of his master. When the owner of the stolen palm trees learned about theft, he wanted to take the slave to Marwān ibn al-Hakam, who was the Governor of Madīnah at that time, in order to have his hand cut off. However, upon the request of the slave's owner, Rāfi‘ ibn Khadīj (may Allah be pleased with him) told Marwān that the Prophet (may Allah's peace and blessings be upon him) mentioned that the hand is not to be cut off for taking fruit or pith of the palm-tree (a tissue in the stems of palm trees). Upon hearing that ruling which was authentically attributed to the Prophet (may Allah's peace and blessings be upon him) Marwān released the slave. This Hadīth proves that the hand of a thief is not to be cut off for taking fruits from an orchard or so, because the stolen item is not kept in a safe place.
‘Abdullāh ibn ‘Amr ibn al-‘Ās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) was asked about fruit on the tree. He said: "Whatever a needy person eats without putting any in his pocket (and taking it away), there is no penalty on him. But whoever takes something away, he must pay a fine of twice its value and receive punishment. Whoever steals something after it has been stored properly, and its value amounts to the price of a shield, his hand must be cut off."
Narrated by Ibn Majah - Narrated by At-Termedhy - An-Nasaa’i - Narrated by Abu Daoud
The Prophet (may Allah's peace and blessings be upon him) was asked whether it is permissible to eat from the fruit on a tree that belongs to others. He said that picking something to eat immediately, without taking some of it in his clothes, is not punishable. The custom is that such a small amount is usually tolerated. However, if someone leaves an orchard, taking away an amount of produce with him, he has to guarantee it (i.e. pay its price) and receive punishment because he has taken something that is unlawful to him. Finally, taking an amount that is equal in value to a shield in the Prophet's time – which is the minimum amount for applying the corporal punishment for theft – from the storage and drying place, such an act is robbery and is punishable by cutting off the thief's hand, if the other conditions of cutting off are met.
‘Ā’ishah (may Allah be pleased with her) reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: "Forgive the people of good qualities their slips, but not faults to which prescribed corporal punishments apply."
Narrated by Abu Daoud - Narrated by Ahmad
In this Hadīth, ‘Ā’ishah (may Allah be pleased with her) relates that the Prophet (may Allah's peace and blessings be upon him) instructed the Muslim rulers and their representatives, meaning the judges, to be tolerant with the people of noble qualities and high moral values, who rarely commit evils. Tolerance here means either to pardon them or reduce their punishment as compared to that of others. However, the Prophet (may Allah's peace and blessings be upon him) stated that such tolerance is only applicable regarding discretionary punishments that are based on the Muslim ruler's personal reasoning rather than the cases to which a prescribed corporeal punishment applies. That is so because the prescribed corporeal punishments are to be applied to anyone regardless of their status or rank.
‘Ali ibn Abi Tālib (may Allah be pleased with him) reported: I would not blame myself for the death of any person when inflicting a prescribed corporal punishment on him, with the exception of the one who drinks alcohols, for if he were to die (when being punished), I would pay blood money to his family, because no punishment has been fixed by the Messenger of Allah (may Allah’s peace and blessings be upon him) for him.
Narrated by Bukhari
In this Hadīth, ‘Ali (may Allah be pleased with him) stated that he would not feel sorry for a person who dies because of receiving a prescribed corporal punishment applied against him, except the one who drinks alcohols. If such a person died when being punished, ‘Ali (may Allah be pleased with him) would pay blood money to his family from the Muslim Treasury, since his penalty exceeded the deserved corporal punishment for drinking alcohols, which is the least prescribed punishment as to size and severity. Based on the Hadīth, no fixed punishment has been set by the Messenger of Allah (may Allah’s peace and blessings be upon him) for drinking alcohols. That being the case, it is considered a discretionary punishment and there is no liability if it led to the death of the penalized person. What was stated here by ‘Ali,(may Allah be pleased with him) is a precautionary procedure, regarding which other Companions disagreed with him.
Ibn ‘Abbās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) said: "Were people to be given everything they claimed, some men would claim the properties and blood of (other) people. However, the onus of proof is on the plaintiff and the oath is upon the one who denies the claim (defendant)."
Al-Bayhaqi
The Prophet (may Allah's peace and blessings be upon him) pointed out that if people were to be given on the mere basis of their claims without proof or evidence, people would claim the property and blood of others. However, a plaintiff is required to produce evidence and proof for his claim. If he has no proof, the claim shall be presented to the defendant, and in case he denies it, he is required to take an oath, after which he shall be acquitted.
Umm Salamah (may Allah be pleased with her) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) heard voices arguing at the door of his house. He went out to them and said: "I am only a human being, and you refer your disputes to me. Perhaps some of you are more eloquent than others, so I deem him truthful and rule in his favor. He whom I, by my judgment, give an undue share of a Muslim's right, then it is indeed a portion of fire, so let him burden himself with it or abandon it."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) heard clamor at his door, due to people being engaged in dispute and quarrel. He went out to judge between them, saying: I am only a human like you. I do not know the unseen, nor am I informed about hidden matters so that I would recognize the truthful from the liar among you. People come to me to judge between them. My judgment, however, is based on each party's argument, evidence and oaths that I hear. Perhaps some are more eloquent than others and can express themselves better, so I believe them to be truthful and on the right side. Thus, I judge in their favor, although the truth, in reality, is on the other party's side. So, you should know that I give my judgment according to what is apparent and not what is hidden, which does not make the unlawful lawful. Consequently, whoever receives something based upon my judgment that is the right of his brother, while he knows that he is not taking it rightfully, then I am giving him nothing but a piece of fire. So, let him carry it, if he wishes, or leave it. The punishment for this returns upon him, and Allah is lying in wait for those who do injustice to others.
‘Amr ibn al-‘Ās (may Allah be pleased with him) reported: The Messenger of Allah (may Allah’s peace and blessings be upon him) said: "If a judge issues a ruling, having tried his best to decide correctly, and his ruling is right, he will have a double reward, but if he issues a ruling, having tried his best to decide correctly, and his ruling is wrong, he will have a single reward."
Narrated by Bukhari & Muslim
This Hadīth points out that if a judge tries his best concerning a certain case until he reaches what he thinks is the right decision, and then he gives his ruling accordingly, he will have a double reward if his ruling is sound and correct, and conforms to what is willed by Allah, the Almighty, from His rulings. One reward is for his effort and keenness and the other for reaching the right decision. However, if he makes his best effort and does not reach a correct ruling, he will have a single reward for his diligence. Indeed, the effort exerted in pursuit of the truth is in itself an act of worship. A judge who earnestly endeavors to reach the correct decision does not incur a sin if he makes a wrong one, provided that he is knowledgeable and qualified for this endeavor.
Zayd ibn Khālid al-Juhani reported that the Prophet (may Allah's peace and blessings be upon him) said: "Shall I not inform you who the best witness is? He is the one who gives his testimony before he is asked for it."
Narrated by Muslim
This Hadīth illustrates the merit of the one who gives a testimony before he is even asked to do so. This indicates his good nature and keenness to give his testimony in order to preserve people's rights. The Hadīth is interpreted to apply to the case when the person who has a right does not know of this testimony or forgot about it. The witness is thus recommended to take the initiative and testify. That is how this Hadīth is better understood in light of other reports that dispraise the person who gives testimony before he is asked for it.
Jābir ibn ‘Abdullāh (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: ''Anyone who takes a false oath at this pulpit of mine, even concerning a green tooth-stick, will surely occupy his seat in Hell – or he will surely enter Hell.''
Narrated by Ibn Majah - Narrated by Abu Daoud - Narrated by Ahmad - Maalik
In this Hadīth, Jābir (may Allah be pleased with him) says that the Prophet (may Allah's peace and blessings be upon him) clarified how grave a sin it is to swear a false oath at the Prophet's pulpit in his mosque, even concerning a trivial matter. Indeed, in this place, the Prophet (may Allah's peace and blessings be upon him) is to be glorified, and what he said on the pulpit is to be remembered. So, going against his teachings by taking a false oath makes one deserving of this threat. A false oath entails the wrath of Allah, but in such an honorable place (as the Prophet's pulpit inside his mosque) it is an uglier sin.
