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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Ka‘b ibn ‘Ujrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "There are certain things, the sayer of which – or the performer of which – after every prescribed prayer will never be disappointed: Tasbīh (saying 'Subhānallāh') thirty-three times, Tahmīd (saying 'Al-hamdulillāh') thirty-three times, and Takbīr (saying 'Allāhu Akbar') thirty-four times."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) informed about certain Adhkār (regular supplications) whose sayer will never lose or regret; rather, he will attain a reward for saying such words that succeed each other and that are to be said after the obligatory prayer. These Adhkār are: "Subhānallāh" (glory be to Allah) thirty-three times, i.e., exalting Allah Almighty above any deficiency. "Al-hamdulillāh" (praise be to Allah) thirty-three times, i.e., describing Allah with complete perfection, along with loving and extolling Him. "Allāhu Akbar" (Allah is the Greatest) thirty-three times, as Allah is greater, more magnificent, and mightier than everything.
Sa‘d ibn Abi Waqqās (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Whoever says upon hearing the muezzin: 'Ash-hadu alla ilāha illallāh wahdahu la sharīka lah wa anna Muhammadan ‘abduhu wa rasūluh, radītu billāhi rabban, wa bi Muhammadin rasūlan wa bil Islāmi dīna (I bear witness that there is no god but Allah alone without any partner and that Muhammad is His slave and messenger. I am pleased with Allah as a Lord, with Muhammad as a messenger, and with Islam as a religion), his sins will be forgiven)."
Narrated by Muslim
The Prophet (may Allah's peace and blessings be upon him) informed that whoever says upon hearing the muezzin: "I bear witness that there is no god but Allah alone without any partner," i.e., I acknowledge, confess, and say that there is no deity truly worthy of worship except Allah, and all other deities are false. "And that Muhammad is His slave and messenger," i.e., he is a slave who should not be worshipped and a messenger who does not lie. "I am pleased with Allah as a Lord," i.e., with his Lordship, divinity, names, and attributes. "With Muhammad as a messenger," i.e., with everything he was sent with and conveyed to us. "And with Islam," i.e., with all the rulings of Islam including the commands and prohibitions, "as a religion," i.e., by way of belief and submission. "His sins will be forgiven," i.e., the minor sins.
As-Sā'ib ibn Yazīd (may Allah be pleased with him) reported: I was in the mosque when a man threw a pebble at me. I looked and it was ‘Umar ibn al-Khattāb (may Allah be pleased with him). He said: "Go and bring me these two." So I brought them to him. He said: "Where are you from?" They said: "From the people of Taif." He said: "If you had been from this city, I would have inflicted pain on you. You raise your voices in the mosque of the Messenger of Allah (may Allah’s peace and blessings be upon him)."
Narrated by Bukhari
As-Sā'ib ibn Yazīd (may Allah be pleased with him) reports an incident that he witnessed. Two men were speaking loudly in the Prophet's Mosque during ‘Umar’s caliphate. On hearing them, ‘Umar (may Allah be pleased with him) threw a pebble at As-Sā'ib ibn Yazīd to bring him those two men. As-Sā'ib brought them to ‘Umar who asked them where they were from. They told him that they were from Taif, so he told them that if they had been from the inhabitants of Madīnah, he would have given them a painful beating as a punishment for raising their voices in the Prophet's Mosque. Since they were not from Madīnah, ‘Umar excused them for their ignorance, because most probably they were unfamiliar with the rulings of Shariah.
‘Umar ibn al-Khattāb (may Allah be pleased with him) is reported to have delivered a Friday sermon. In it he said: “O people, you eat two plants that I only find offensive: onion and garlic. I saw the Messenger of Allah (may Allah's peace and blessings be upon him) and if he detected their odor on a man in the mosque, he would order [the man] to be taken out to Al-Baqī‘. So anyone who [wants to] eat them, let them eliminate [their odor] by cooking.''
Narrated by Muslim
‘Umar (may Allah be pleased with him) told those who were attending the Friday sermon that they “ate two offensive plants: onion and garlic”. Arabs use the word ''offensive” for objectionable and reprehensible words, actions, possessions, food, or people. This is established in a Hadīth that Jābir (may Allah be pleased with him) reported from the Prophet (may Allah's peace and blessings be upon him) who said: “Anyone who eats from this offensive tree let them not come close to our mosque.” [Muslim] “…onion and garlic”: Everything that has an offensive odor, such as radish, leeks, tobacco, and cigarettes are included here. Onions and garlic are mentioned in particular because they are eaten often. Leeks are stipulated in a Hadīth reported by Jābir ibn ‘Abdullāh (may Allah be pleased with him) and narrated by Muslim. So if anyone smelled of onion or garlic in the mosque, they would be ordered to be taken out as far as Al-Baqī‘, because it offends not only people but also the angels, as was related in an authentic Hadīth. In Ibn Mājah, we read: ''At the time of the Messenger of Allah (may Allah's peace and blessings be upon him) if a foul odor was detected on a man, I would see him seized by the arm and taken out to Al-Baqī‘.” “So anyone who [wants to] eat them, let them eliminate [their odor] by cooking.” This is because cooking eliminated the odor and if the odor is eliminated, one may enter the mosque because the reason for the prohibition no longer exists. Cooking onion and garlic thoroughly is required if someone wishes to enter the mosque for prayer or any other purpose. If it is not time for prayer, one may eat them raw. The command to cook them is meant to prevent offending others.
‘Amr ibn Sulaym al-Ansāri reported: I bear witness that Abu Sa‘īd said: I bear witness that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "Taking a bath on Friday is obligatory for every pubescent male Muslim, and cleaning the teeth with the tooth-stick and applying perfume if available."
Narrated by Bukhari & Muslim
The Prophet (may Allah's peace and blessings be upon him) clarified that taking a bath on Friday is confirmed as an obligation upon every pubescent male Muslim who is required to offer the Friday prayer. In addition, he should clean his teeth with Siwāk (tooth-cleaning stick) and the like, and apply any kind of perfume.
Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (may Allah's peace and blessings be upon him) said: "When it is Friday, the angels stand at the door of the mosque and keep on writing the names of those coming in order of their arrival. The example of the one who enters the mosque in the earliest hour is that of the one offering a camel (as a sacrifice). The one coming next is like the one offering a cow, then a ram, then a chicken, then an egg respectively. When the Imām comes out (for the Friday prayer), they (i.e. the angels) fold their scrolls and listen to the sermon.”
Narrated by Bukhari & Muslim
Angels stand at the door of the mosque on Fridays writing the comers in order of their arrival. The reward of the earliest comer to prayer is like the reward of the one offering a camel as a sacrifice seeking closeness to Allah, the Exalted. Next, the reward of the one coming after him is like that of the one offering a cow to seek closeness to Allah, the Exalted. The reward of the one coming after him is like that of the one offering a ram to seek closeness to Allah, the Exalted. Furthermore, the reward of the one coming after him is like that of the one offering a chicken to seek closeness to Allah, the Exalted; and the reward of the one following him is like offering an egg. When the Imām comes out, ascends the pulpit, and starts the sermon, the angels fold their sheets where they wrote the names of those who came early to the Friday prayer. The reward varies depending on how early they come. At last, the angels sit and listen to the sermon with people.
Abu Hurayrah (may Allah be pleased with him) reported that the Messenger of Allah (may Allah's peace and blessings be upon him) said: "When the son of Adam recites a verse of prostration and then falls down in prostration, the devil retreats, weeps, and says: 'Woe unto him! – In the narration of Abu Kurayb the words are: Woe unto me – the son of Adam was commanded to prostrate, and he prostrated, so Paradise is for him. However, I was commanded to prostrate, but I refused to, so the Fire is for me.'"
Narrated by Muslim
When someone reads a verse of the Qur’an that requires prostration and then prostrates in compliance with the divine order and out of desire for obeying Allah, the devil goes away from him. He regrets missing such an honor and cries for the damnation and loss that he incurred. He envies the son of Adam, saying: "Woe unto me, the son of Adam was commanded to prostrate, and he prostrated, so Paradise is for him. However, I was commanded to prostrate, but I refused to, so the Fire is for me." Here, he bemoans his situation. He is sad and is subject to ruin. Allah, the Exalted, ordered the son of Adam to prostrate to Him, and the son of Adam obeyed his Lord, so he will be admitted to Paradise. The devil, however, was ordered to prostrate himself for Allah, but he was too arrogant to do so. So Hell is his abode.
‘Uqbah ibn ‘Āmir al-Juhani (may Allah be pleased with him) reported: The Messenger of Allah (may Allah's peace and blessings be upon him) used to forbid us from praying or burying our deceased ones at three times: when the sun begins to rise until it is fully risen; when the sun is at its highest point in the sky at noon until it passes its zenith; and when the sun starts setting until it fully sets.
Narrated by Muslim
‘Uqbah (may Allah be pleased with him) tells us about the three hours during which the Messenger of Allah (may Allah's peace and blessings be upon him) forbade the Companions from praying or burying the dead. The meaning of "hours" here is "times", i.e. three times during which the Messenger of Allah (may Allah's peace and blessings be upon him) forbade prayer or burial of the dead, and they are strictly forbidden times. The first timing: When the sun begins to rise until it is fully risen, i.e. when the sun rises clearly in the horizon with its rays and light until it rises in the horizon. Another narration stated the measure of its rising, which is the measure of a spear. In a narration: "And it rises the measure of one or two spears," as it is in Abu Dawūd from the Hadīth of ‘Amr ibn ‘Abasah (may Allah be pleased with him). The spear is known among the Arabs, and it is a weapon which they used to use in their battles. The second timing: When the sun is at its highest point at midday, i.e. when the sun reaches its zenith. When it reaches the middle of the sky, the movement of shadow slows down until it begins to pass its zenith. So the one looking at it imagines that it has stopped, while it is actually moving but at a slow pace. So this assumed stopping is called "zenith," and during this time it is forbidden to perform voluntary prayers until the sun begins to decline, i.e. to move away from the middle of the sky, and the shadow appears from the east, and this is called the shadow of the zenith. It is a short time period, and some scholars considered it five minutes while others considered it ten minutes. The third timing: When the sun draws near to its setting until it fully sets, i.e. it begins to set and the prohibition continues until it fully sets. In these three times, two things are forbidden: 1) Supererogatory prayers, even those performed for specific reasons – such as greeting the mosque, the two Rak‘ahs performed after ablution, or the eclipse prayer – due to the generality of the Hadīth. Regarding the obligatory prayers, they are not prohibited during the forbidden times, even though the Hadīth is general, since its generality was specified in the Hadīth of Abu Qatādah (may Allah be pleased with him): "Whoever sleeps at a prayer time or forgets it should pray it once he remembers it." 2) Burial of the dead: It is not permissible to bury the dead in the prohibited times. Therefore if a corpse is brought to the graveyard during the three prohibited times, the burial should be delayed until the prohibited time passes and then it should be buried. If it happened that people began the burial before sunrise and it was prolonged for some reason, then the sun rose while they were burying, then they should continue to bury and not stop. Moreover, if they began the burying before the zenith, then they were late for some reason until the arrival of the prohibited time while they were burying, then they should continue and not stop. If they began burying after the afternoon prayer and then were delayed for some reason until they were overtaken by the prohibited time, then they should continue and not stop. That is because they did not intend to bury in these prohibited times. The same is true for the one who is praying a supererogatory prayer, and the prohibited time enters while he is praying, then he should complete his prayer. The rule is, according to scholars, completing an action started before the prohibited time is forgiven, whereas starting an action is not.
‘Ā’ishah (may Allah be pleased with her) reported that the Prophet (may Allah's peace and blessings be upon him) said: "Allah does not accept the prayer of any woman who has reached the age of menstruation unless [she is] veiled.''
Narrated by Ibn Majah - Narrated by At-Termedhy - Narrated by Abu Daoud - Narrated by Ahmad
It is not permissible for a woman of age and sound intellect to pray without a veil, meaning: with her head and neck bare. If she prays unveiled, her prayer is invalid. Here, the Prophet (may Allah's peace and blessings be upon him) says: "Allah does not accept" her prayer. This means that the lady's prayer is neither valid nor rewarded. For these restrictions to apply, one must be of age, which, in Islamic terms, has signs: menstruation, emission of semen, growth of pubic hair, or completing fifteen years of age. Menstruation is mentioned in the Hadīth because it is a specific sign of female adulthood. It should be noted, however, that women cannot pray when they have their cycle. Texts of the Sunnah, as well as the scholarly consensus, rule against performing the prayer during menses.
